关于中国、日本大学生应激行为的比较研究

本研究借助社会支持系统的研究成果 ,以调查法对当今大学生的应激源、应激行为及其机制进行了探讨 ,主要获得以下结果 :1中日被试具有相同的因素模型 ;2本研究采用的八类心理压力源基本上概括了当今中日大学生日常生活中出现的各类心理障碍 ;3心理压力与社会支持系统之间存在负相关 ,即 :越倾向于认为自己容易得到社会性支持系统帮助的学生 ,越不容易感受到心理压力 ;4中日大学生心理应激行为特征存在显著差异。     

Parenting in Hawaii: Three cultural groups at the beach

This study shows systematic differences in parenting behaviour across three cultural groups in Hawaii. Japanese-, Caucasian- and Hawaiian-American parents (N =149) are observed as they interact with their young children at the beach. The observed families come to the beach in different groupings. Hawaiian groups are the largest, many consisting of five or more people. Most Japanese families resemble the ‘typical’ nuclear family: two parents and one or two children. More Caucasian and Hawaiian parents come to the beach alone with their children than do Japanese-American parents. Parents in the three groups spend their time differently. Japanese-American parents focus almost exclusively on their children. They play with, watch or take care of them for most of the observed time. They rarely engage in solitary activities, such as reading or sunbathing, or in social activities, such as talking with each other. Caucasian parents engage in solitary activities more frequently. They encourage children to entertain and care for themselves. Hawaiian parents interact extensively with other adults, and Hawaiian children play among themselves without prompting. The Hawaiian parents interact less frequently with their children than do parents in the other groups. These findings are discussed in terms of cultural differences in views of the parenting role, the range of people socializing children and childrearing emphases on independence vs dependence, aloneness vs social involvement and innovation vs imitation.     

The Grouping Process Across Cultural Change

Based on their extensive experience working with individuals, families, groups and organizations in Greece, the authors describe therapeutic techniques for helping individuals understand and work through the acculturation process. Tasks and procedures employed at various social levels--dyads, triads, small groups of four to six members, and large groups of 18-25--are catalysts for the exploration and clarification of the ways in which old norms and roles are being modified, weakened, or distorted by cultural change, and for the redefinition of values and expectations.     

防御机制的年龄、性别与文化差异

本研究考察了生命全程中防御机制使用的年龄、性别和文化差异。被试年龄范围为１０～８６岁,其中美国被试为１６８人（男８５人,女８３人）,中国大陆被试为１５６人（男７６人,女８０人）。本研究运用测验法对被试的防御机制进行测查,结果表明：不同文化背景下个体使用的防御机制有明显的差异,中国被试比美国被试更多地使用指向自我与理智化两种防御机制,更少使用指向他人与投射;同时防御机制的使用表现出显著的年龄特征,中老年被试比年轻被试较多使用反向而较少使用指向他人与投射;防御机制的使用还表现出显著的性别差异,女性比男性更多使用指向自我而更少使用反向。     

荣格心理学与中国文化

荣格及其分析心理学,对于我们国内的心理学和人文科学都曾产生了重要影响。但是,荣格心理学本身,却与我们的中国文化,有着内在的联系。或者说,在荣格正是在充分吸收了中国文化的基础上,才完善与发展民其分析心理学的体系。在本文中,作者通过对汉学字维尔海姆,以及通过《易经》和“道”,分析与论述了荣格分析心理学与中国传统 关系,阐述了中国文化心理学的意义 。     

Biology Precedes, Culture Transcends: An Evolutionist's View of Human Nature

I will, first, outline what we currently know about the last 4 million years of human evolutionary history, from bipedal but small-brained Australopithecus to modern Homo sapiens, our species, through the prolific toolmaker Homo habilis and the continent wanderer Homo erectus. I shall then identify anatomical traits that distinguish us from other animals and point out our two kinds of heredity, the biological and the cultural.
Biological inheritance is based on the transmission of genetic information, in humans very much the same as in other sexually reproducing organisms. But cultural inheritance is distinctively human, based on transmission of information by a teaching and learning process that is in principle independent of biological parentage. Cultural inheritance makes possible the cumulative transmission of experience from generation to generation. Cultural heredity is a swifter and more effective (because it can be designed) mode of adaptation to the environment than the biological mode. The advent of cultural heredity ushered in cultural evolution, which transcends biological evolution.
I will, finally, explore ethical behavior as a model case of a distinctive human trait, and seek to ascertain the causal connections between human ethics and human biology. My conclusions are that (1) moral reasoning—that is, the proclivity to make ethical judgments by evaluating actions as either good or evil—is rooted in our biological nature; it is a necessary outcome of our exalted intelligence, but (2) the moral codes that guide our decisions as to which actions are good and which ones are evil are products of culture, including social and religious traditions. This second conclusion contradicts those evolutionists and sociobiologists who claim that the morally good is simply that which is promoted by the process of biological evolution.     

Between Addition and Difference: A Place for Religious Understanding in a World of Science

Among contemporary religious believers, some follow in the footsteps of Newton, allowing their religious understanding to fill in gaps left by the sciences. Others take a more Wittgensteinian approach, discretely separating religious from scientific ways of thinking. Because neither of these relatively irenic positions captures the important element of cultural reform that is prevalent in so much of the religious life of the past, George Lakoff's recent work in cognitive studies is used to suggest ways that religious ideas may be used to challenge and enrich scientific thought. A scrutiny of Richard Dawkins's biological analyses of human behavior reveals the distorting limitations of exclusively scientific understanding, thereby clearing conceptual space for genuinely religious values, actions, responsibilities, and forms of human life.     

RELIGION AND CULTURAL EVOLUTION

Abstract. The end of the twentieth century marks the slow disintegration of both the Marxist and capitalist socioeconomic theories, inasmuch as both have proven inadequate to meet basic issues of human existence. Their inadequacy rests on the tendency to use the criteria of extrinsic rewards, quantification, production, and consumption to evaluate human personhood and human activity. What is needed is a third alternative to these two systems, one that is based on intrinsic rewards and cultivates internal values rather than production, consumption, and quantification. Religious communities have traditionally been such an alternative and seem to represent an ordered nucleus of information that can counter the inadequacies of Marxism and capitalism. To carry out this function, religions must (1) minimize the trivial differences that set belief systems against one another; (2) support bimodal cultural evolution that allows the old and the new to coexist; and (3) discover the unifying factors that cut across human groups.     

CONSCIOUSNESS FOR THE TWENTY-FIRST CENTURY

Abstract. Human action and experience are the outcome of genes and memes. Not only are both of these represented in consciousness, but consciousness mediates their claims and thus governs our choices. Hence it is important how consciousness is ordered and where it is directed. Sorokin's typology of the sensate and the ideational ("spiritual"), and the dialectic between them, is relevant to this issue. In our period of history, the sensate factors of materialism and secularism need to be dialectically counterbalanced by the reinforcement of memes that value the spiritual intimations of the realm beyond the senses. As we approach the twenty-first century, the memes that will undergird our spirituality will be those that resacralize nature and emphasize our unity as humans with all of universal reality, in an idea of common "beinghood." Spiritual systems that accord with this trend in evolution will have to respect three conditions. They will (1) integrate the sensate and the ideational; (2) reflect the importance of the "flow" state of optimal experience, which matches ever-complexifying skills with comparable challenges; and (3) move the fulcrum of their worldview from the human being to the network of beings and its evolution.     

脑内信息加工的不连续性假说

根据阅读眼动的实验资料 ,提出脑内信息加工的时间不连续性假说 ,认为脑内加工相继信息间存在暂时性中断。最近观察到的注意间隙现象为这一假说提供了新的实验证据。