批判性思维对中国人创新观念与行为的影响

批判性思维是指个体基于良好判断、使用恰当的评估标准对事物的价值进行评估和思考的过程。尽管心理学家对它的研究时间并不长,但对这个概念的探索却从启蒙运动时代的笛卡尔就开始了。笛卡尔认为人们的很多知识都是建构在错误的基础上的,所以为了追求真理,最好的方法就是对现有的观念和认知统统加以怀疑,怀疑后才会发现并解决问题,从而达到促进知识发展和寻找确定性的目标,这种怀疑和质疑正是批判性思维的本质。Ennis、Facione等从20世纪80年代中期开始用心理学的方法确定了西方人批判性思维的特征,并从批判性分析能力、思维开放性和运用批判性思维倾向性三个方面衡量批判性思维。本研究计划包括4个系列实验:研究1是确立中国人批判性思维的结构;研究2是探讨智力、批判性思维与大学生创造力的关系;研究3是探究批判性思维与知识型员工创新之间的关系;研究4是通过对批判性思维的干预提升中国人的创新能力。通过这一系列的研究,找到批判性思维影响创新的机制,以及智力到创新行为之间的作用路径,从而使我们更好地理解培养批判性思维的价值,为党的十八大提出的万众创新提供理论支持。     

基于儒家文化的“帝王相”之民间意象的首次探索

本研究通过评价不同性别二态线索和吸引力的面孔图片来考察儒家文化下人们心中帝王面孔形象。采用FaceGen Modeller 3.1操作面孔性别二态线索,并通过PhotoShop CS5合成面孔材料。研究发现:被试认为女性化的男性面孔比男性化的男性面孔更具"帝王相";低吸引力的女性化男性面孔比高吸引力的女性化男性面孔更具"帝王相";不同性别被试之间的评价无显著差异。上述结果显示,在儒家文化影响下,人们偏好具有女性化面孔特点的帝王。     

From Prophecy to Practice: Mutual Selection Cycles in the Routinization of Charismatic Authority

We examine how culture and structure intersect in mediating competing claims to authority during the routinization of charisma. Using archival data, we trace the mechanisms of routinization in the early Church of Jesus Christ of Latter Day Saints during the succession crisis that followed the death of the prophet Joseph Smith in 1844, which resulted in the ascension of a new leader and shaped the institutional development of the religion. Combining in‐depth historical analysis and social network analysis, we identify key processes that led to the ultimate resolution of the crisis. These processes show that the way church members interpreted and enacted prophecies and theological teachings directly affected social networks within the community. In turn, this increased the importance of these particular teachings within the community and in the religious organization in a cycle that shaped the social mechanisms of the crisis resolution. Generalizing our findings, we introduce the concept of mutual selection cycles as a framework for explaining how prophecy and practice interact in institutionalizing charismatic authority.     

Perceived Parenting Style of Fathers and Iranian Adolescents' Self-efficacy: The Moderating Role of Gender and Education

The authors examined the moderating role of adolescent's gender and father's education on the associations between perceived paternal parenting styles and self-efficacy in a socioeconomical diverse sample of Iranian ado-lescents (n = 382). Results revealed that paternal authoritative parenting was significantly and positively related to self-efficacy. Interestingly, a significant and positive relation was also found between paternal authoritarian parenting and self-efficacy. This finding might have been the result of the fact that this study was conducted as part of a collectivist culture. In addition, the results indicated that boys who perceived their fathers as highly authoritative indicated higher self-efficacy than girls did. Furthermore, the findings demonstrated that higher educational levels attenuate the negative impact of the permissive parenting style on self-efficacy. The present findings underscore the need to focus on the role of gender and father's education when assessing the link between parenting style and adolescents' self-efficacy.     

When Fairness Clashes with Personal Autonomy and Parental Authority: A Comparison of Daughters' and Mothers' Reasoning in Two Cultural Contexts in Turkey

The author examined religious and secular daughters' and mothers' reasoning about personal autonomy, maternal authority, and moral concepts in family decision-making situations in urban Turkey. Sixty-eight daughters and 34 mothers were individually interviewed about decision-making autonomy in general issues and hypothetical daughter–mother conflicts. Results indicated participants regardless of their family status and religious background assigned more decision-making autonomy to mothers when evaluating general issues. Analysis of controversial issues as hypothetical conflicts indicated that daughters and mothers do not hold unitary social judgments about the social world that were always consistent with the norms of their community and family status. There were some religious background differences in evaluations of some conflict stories as a function of whether they evaluated the choices as moral, conventional, personal, and prudential matters. Although secular and religious participants conceptualized daughters and mothers in relational terms rather than characterizing the relations and social issues by harmony, obedience to authority, and acceptance of norms findings suggested that secular women evaluated the hypothetical adolescent–mother conflicts more consistently when the issue entails violation of a moral principle such as justice, fairness, and well-being of the other.     

Taking a Systems View of Creativity: On the Right Path Toward Understanding

In our 2010 Annual Review paper, Teresa Amabile and I argued that a virtual explosion of topics, viewpoints, and methodologies had muddied the investigative waters. Few, if any, “big” questions were being pursued by a critical mass of creativity researchers. Instead, investigators in one subfield seemed entirely unaware of advances in another. We saw a crucial need for a systems view of creativity and we encouraged investigators to recognize that creativity arises from a complex web of interrelated forces operating at multiple levels. Seven years have passed since the publication of that paper, and an examination of the most current research suggests that a growing number of publications are now reflecting a systems approach as well as a multidisciplinary perspective.     

A Culture‐Inclusive,Socially Engaged Agenda for Creativity Research

The 50 years anniversary of The Journal of Creative Behavior offers a festive occasion to reflect on the recent history of the field as well as look toward its future. From the standpoint of sociocultural psychology, I celebrate the growing importance of society and culture within creativity research. However, I also note an important distinction between “social inside” and “social outside” approaches. A truly culture‐inclusive field would go beyond the view of culture as “container” and explore the ways in which sociocultural contexts actively participate in creativity. At the same time, it would examine how creative action, in turn, shapes society and culture, particularly at times of growing intolerance, nationalism, and inequality. A socially engaged agenda for creativity research is timely both conceptually and practically. Taken together, these two pillars could not only advance but also fundamentally transform our field, carrying it for the next 50 years and beyond.     

Batman in the Classroom: Academic Philosophy and “… and Philosophy”

Though the interaction of philosophy with pop culture has so far mostly taken the form of books for nonphilosophers that use various shows and movies as sources of examples to illustrate “traditional” philosophical issues, this article contends that serious engagement with the informal philosophical discussions expressed in popular entertainments constitutes a kind of “ethnophilosophy” and should be considered an important part of the discipline. Our disciplinary responsibility for maintaining and considering the history of philosophy ought to include even the philosophical conversations that occur outside the academy; however unlike “proper” philosophy this material may be, it nonetheless represents engagement—sometimes substantial engagement—with the same issues that concern those of us who are considered “professional” philosophers, and thus is legitimately of interest to us.     

The power of persuasion: Hindutva,Christianity, and the discourse of religion and culture in Northeast India

The paper will examine the intersection between Sangh Parivar activities, Christianity, and indigenous religions in relation to the state of Nagaland. I will argue that the discourse of ‘religion and culture’ is used strategically by Sangh Parivar activists to assimilate disparate tribal groups and to envision a Hindu nation. In particular, I will show how Sangh activists attempt to encapsulate Christianity within the larger territorial and civilisational space of Hindutva (Hinduness). In this process, the idea of Hindutva is visualised as a nationalist concept, not a theocratic or religious one [Cohen 2002 “Why Study Indian Buddhism?” In The Invention of Religion, edited by Derek Peterson and Darren Walholf. Rutgers: Rutgers University Press, 26]. I will argue that the boundaries between Hindutva as cultural nationalism and its religious underpinnings are usefully maintained in the context of Nagaland because they allow Sangh activists to reconstitute the limits of Christianity and incorporate it into Hindu civilisation on their own terms.