西方心理学中的现代主义、后现代主义及其超越

当代西方心理学中存在着现代主义取向和后现代主义取向的对立和冲突。冯特以来的西方心理学流派大多属于现代主义的范畴。现代主义的特征是：(1)重视科学的价值,强调科学的方法;(2)信奉经验主义;(3)个体的中心地位。后现代主义取向的核心是社会建构主义,其主要特征为：(1)批判的倾向,对现代心理学的理论基础进行解构;(2)把社会建构论作为认识论的基础;(3)促进心理学实践的四个转变。尽管两种倾向形成鲜明的对照,但两者也存在着一些共同的方面,从而构成了超越两者的基础。两种取向的超越需要以科学实在论作为元理论的基础,并需要双方互补、合作和开放的态度。     

Collaboration and Guided Discovery

Collaboration and guided discovery, collectively described as collaborative empiricism, are two primary features of Aaron T. Beck’s Cognitive Therapy (CT) that remained central to his work throughout his long and productive career. This commentary highlights how collaboration and guided discovery were described during the early development of CT. In addition, conversations with Beck are cited that reveal how his own life may have influenced their inclusion and importance in his therapy.     

Blind and constructive patriotism,national symbols and outgroup attitudes

We examined whether there is a relationship between the different forms patriotism can take (i.e., blind vs. constructive) and different representations of one's own nation. We considered two types of national symbols representing the nation in terms of confrontation between groups (polarized symbols) and as a unique entity (unpolarized symbols). In Study 1 we found that blind patriotism was positively associated with the degree to which individuals perceived their nation through confrontation whereas constructive patriotism was positively associated with the degree to which individuals perceived their nation as unique entity. In Study 2 we tested how the relationship between blind patriotism and outgroup attitudes changed when the nation was defined either through confrontation or as a unique entity. The results emphasize the essential role of the specific meaning associated to the nation when studying patriotism and its relation to outgroup attitudes.     

Reasoning Ability in Young Children

The astrological assumption of personality differences among individuals born under different sun signs was investigated. Significant differences were obtained between sun sign groups on four of the 18 scales of the California Psychological Inventory (CPI) as follows: Communality, Socialization, Flexibility, and Femininity. The overall pattern of results based on F ratios, multiple comparisons between means, and estimates of strength of association was interpreted as showing no meaningful relationships between sun sign and scores on Communality, Socialization, and Flexibility. Adopting even the most conservative standards of inference, however, all of the test statistics employed indicated a powerful effect on the Femininity scale. Implications for future research were discussed.     

高校及教育系统领导干部构念人格特质与岗位胜任性关系

提出构念人格特质概念,采用自编的《领导干部人格特质和岗位胜任性问卷》,对126名优秀高校领导干部和68名优秀教育行政部门领导干部进行意见征询,提取了对胜任高校领导岗位最有影响的30项构念人格特质,获得了上述30个项目的7个公共因素并分别命名为开拓与组织适应性、宜人与合作性、自信与进取性、责任与条理性、稳重与务实性、身心健康与理智性、自制与成熟性,从而揭示高校领导干部构念人格特质与岗位胜任性之间的关系.     

Sellars and Quine on empiricism and conceptual truth1

I compare Sellars’s criticism of the ‘myth of the given’ with Quine’s criticism of the ‘two dogmas’ of empiricism, that is, the analytic–synthetic distinction and reductionism. In Sections I to III, I present Quine’s and Sellars’s views. In IV to X, I discuss similarities and differences in their views. In XI to XII, I show that Sellars’s arguments against the ‘myth of the given’ are incompatible with Quine’s rejection of the analytic–synthetic distinction.     

Heidegger’s Transcendental Empiricism

Heidegger’s ‘serious idealism’ aims at capturing the realist impulses of our natural consciousness whilst avoiding a collapse into metaphysical realism. This idealism is best conceived as a form of transcendental empiricism. But we need to distinguish two varieties of transcendental empiricism, corresponding to Heidegger’s early and later work. The latter, transcendental empiricism₂, is superior. Here, Heidegger’s ontology of gift gives full, conceptual shape to the two-way dependency between man and world characteristic of transcendental empiricism as a whole. In exemplary forms of inspired experience, marked by the 'animation' of our conceptually-structured natural powers, things call on us in a speech that is their very own. This moves us decisively beyond not only early Heidegger’s transcendental empiricism₁ but also the picture of experience presented in McDowell’s Mind and World.     

工作压力对建设型和防御型建言的差异影响

以往研究普遍从建言行为的建设性意图特征出发, 探讨其关键前因、产生机制和情境因素, 但却较少关注建言行为的工具性目的。基于资源保存理论, 本研究构建了有调节的中介模型以探讨工作压力影响员工建设型建言和防御型建言的作用机制和边界条件。通过对某建筑企业386名员工进行两阶段调查, 结果表明：工作压力与防御型建言存在正向相关关系, 与建设型建言存在负向相关关系, 自我损耗在其中起中介作用; 另外, 领导开明性正向调节自我损耗和建设型建言的负向相关关系, 并正向调节工作压力通过自我损耗影响建设型建言的间接效应。     

Embodied cognition and abstract concepts: Do concept empiricists leave anything out?

According to the embodied cognition hypothesis, the mental symbols used for higher cognitive reasoning, such as the making of deductive and inductive inferences, both originate and reside in our sensory-motor-introspective and emotional systems. The main objection to this view is that it cannot explain concepts that are, by definition, detached from perception and action, i.e., abstract concepts such as TRUTH or DEMOCRACY. This objection is usually merely taken for granted and has yet to be spelled out in detail. In this paper, I distinguish three different versions of this objection (one semantic and two epistemic versions). Once these distinctions are in place, we can begin to see the solutions offered in the literature in a new, more positive, light.