Effects of diagnostic classification systems on clinical hypothesis-generation

In this study it was determined whether (a) classification as opposed to absence of classification has an effect on the quality of clinical hypotheses (b) the DSM-III-R and the CBCL have a different effect on the quality of clinical hypotheses, and (c) the potential difference between the DSM-III-R and the CBCL is moderated by the different number of syndromes identified by these systems. To investigate these questions, an experiment was conducted in which 86 clinicians generated hypotheses for six cases. The clinicians were divided into a DSM-III-R, a CBCL, and a control group. Of the six cases, two were classified by both classification systems as one syndrome, two were classified as one syndrome by the DSM-III-R but as two syndromes by the CBCL, and two were classified as two syndromes by the DSM-III-R but as one syndrome by the CBCL. The quality of the hypotheses was determined by means of four dependent variables selected from an overview of qualitative criteria: explanatory value, redundancy, possibility of operationalization, and specificity. No differences between the CBCL and the control groups were found. The DSM group performed better than the control group regarding explanatory value and redundancy. The DSM-III-R group also scored better than the CBCL group regarding explanatory value, particularly when the number of identified syndromes was two for the CBCL and one for the DSM-III-R.     

父母低头行为对儿童青少年心理发展的影响

父母低头行为是指父母照顾或与孩子交流时,过分关注与使用手机而忽视孩子的行为。梳理相关研究发现,父母低头行为会对孩子产生多种不良影响,如,降低亲子关系交流质量、增加意外伤害风险、损伤人际交往能力、导致问题行为增多。现有研究采用取代假说、多任务操作理论以及依恋理论对影响过程进行解释。未来研究的关键在于邻近概念的区分、测量方式和研究方法的改进、探讨儿童对父母手机使用行为的看法以及移动设备对亲子互动可能的积极影响。     

主动性人格与工作绩效：个体-组织匹配的调节作用

本研究的目的：考察主动性人格在中国企业内对工作绩效的预测性及个体-组织匹配在其中的调节作用。方法：研究以三家中国本土企业的253名员工为被试,使用修订过的主动性人格量表。结果：（1）除了大五人格和社会赞许性之外,主动性人格还可以解释工作绩效8．5％的方差变异;（2）整体分析时只有团队导向因素显著,单独分析时高新独资企业中注重细节因素、团队导向因素和结果导向因素有显著的调节作用;民营企业中尊重员工因素有显著的调节作用;国有企业中革新性因素和团队导向因素有显著的调节作用。结论：主动性人格可以有效地预测工作绩效,个体-组织匹配则根据不同的企业组织,不同的因素在主动性人格和工作绩效的关系中起调节作用。关于本研究的贡献与不足以及未来的研究方向都有所讨论。     

Evolution of Destructive Aggression

Aggression is defined as a mechanism of spacing by means of force or displays. It has evolved independently in different animal groups. The mechanisms underlying it are therefore not homologous throughout the animal kingdom. The phenomenon of aggression is so widespread, however, that strong selection pressures must be responsible for its development along analogous lines. Its most obvious functions are in competition for mates, natural resources, and territories, and in the preservation of group identity in many gregarious species. Aggression is often ritualized so that no damage is done to conspecifics. This ritualization may appear as modification of fighting into a tournament, or as the development of submissive postures which block further aggression in the opponent shortly after the onset of a potentially damaging fight. Animal aggression is preprogrammed by phylogenetic adaptation in well-defined ways, but can be modified by experience. The inborn programs involve motor patterns, innate releasing mechanisms, releasers, motivating mechanisms, and learning dispositions specific for the species. Aggression on this biological level can be observed in humans as intragroup aggression. Certain motor patterns and signals which lead to the release of aggression are universal. Some can even be found in deaf- and blind-born people, proving their innateness. A number of patterns of aggression in man are highly ritualized and - in a way analogous to that found in many animals - mechanisms of control have evolved inhibiting the killing of a conspecific. There are strong indications of the existence of motivating mechanisms within the brain, e.g., in the form of neuronal circuits, that show a degree of spontaneity. The type of destructive aggression which we call war, is a product of cultural evolution. War takes advantage of the given motivational structure of man, including his fear of strangers, which develops in every baby independently of experience and makes men inclined to form closed groups and causes them to be wary of or hostile to strangers. Based on these tendencies, man underwent a process of cultural subspeciation. Groups demarcated themselves from others by custom, erecting communication barriers. The development of languages demonstrates how fast and efficient this process is. Members of the same group, during this process, were defined as the “real man,” outsiders often were to be valued less -or even considered nonhuman. On the basis of this self-indoctrination, cultural codes of conduct developed, which allowed members of other groups to be killed when groups competed for resources. A cultural fiiter of norms was established which demanded killing under defined conditions, and was superimposed upon the biological filter of norms which inhibits the killing of a human being. This results in a conflict of norms, which is universally felt as guilt, since the biological filter of norms, though superimposed, is nonetheless working, particularly in the circumstance of a personal encounter. The more advanced the technique of armament, which allows fast and distant killing, the less the inhibitions are activated. Nonetheless, ritualizations occur on the cultural level. Warfare is sometimes ritualized and conventions are developed to prevent escalation into massacres, or the wholesale destruction of the subjugated enemy. To a great extent, this is certainly a result of our inborn moral code, If nothing like this were given to man our situation would be disastrous indeed. Whether cultural evolution will, in the future, be guided by moral maxims in accord with our human nature is a deeision men must make rationally. Although a ruthless ethnocentrism may bring advantage to a warring group, this may eventually prove fatal to mankind as a whole. In the escalating competition mankind runs the danger not only of exhausting its resources, but of destroying itself with its new weapons. If the outcome were not selfdestruction but domination by one group it would impoverish the diversity of human cultures, and thus seriously cut down man's spectrum of adaptability. War fulfills certain functions, similar to those found in animals. It is mainly a mechanism for preserving and extending one's territory, and a means of getting access to scarce resources. It is therefore dangerous to consider war merely as a pathological form of human behavior because this may distract our attention from the fact that, h order to overcome war, the functions of war have to be fulfilled by nonviolent means. Cultural evolution phenocopies biological evolution, due to similarities in the selection pressures shaping its course. This allows us to define the point of the evolutionary spiral we are at currently and to predict our future course.     

Things fall apart. The cultural complex in contemporary times1

These extraordinary months due to COVID-19 and the Black Lives Matter protests, set as they are against a backdrop of the increasingly worrying climate emergency, have brought fear, anxiety and discord across the globe. But we have also experienced a deepening of our understanding of our connectedness, protests against injustice, expressions of social concern and a demand for change. The concept of the cultural complex as developed by Singer & Kimbles (2004) offers a helpful means of connecting the psychology of the individual psyche and the political phenomena of power relations. Using a small example to illustrate how it might operate at a local level, I suggest that a fundamental shift is taking place raising profound levels of anxiety as we move from the known to the unknown. The bipolar nature of these complexes means the extremes are surfacing bringing fears of the very real possibility of more entrenched attacks on democracy from the far right and the hunkering down behind armed borders. But there is also hope that different ways of living together may be developing from the ground up, ways that are rooted in our sense of interdependence – with each other and our planetary home.     

需求和接受的授权型领导匹配对下属工作结果的影响：情绪耗竭的中介作用

基于人-环境匹配理论和压力认知交互作用理论, 本文探讨了下属需求和接受的授权型领导匹配性对下属态度、行为和绩效的影响及情绪耗竭的中介作用。本文分别通过对150位领导与150位下属(研究1)、50位领导与243位下属(研究2)的配对样本开展两项多时点、多来源的问卷数据收集, 并采用跨层次多项式回归和响应面分析方法得出以下结论: (1)下属需求和接受的授权型领导失配会导致下属情绪耗竭; (2)相对于授权不足, 领导的过度授权更会导致下属情绪耗竭; (3)下属需求和接受的授权型领导匹配性通过作用于下属情绪耗竭进而影响下属对领导的满意度、组织公民行为和工作绩效。     

自我-朋友冲突情境下智慧推理的文化差异及其机制

相对于面对自己的人际冲突, 以独立自我为主的西方人在面对朋友的人际冲突时表现更智慧(所罗门悖论)。在以互依自我为主的中国人身上所罗门悖论是否会有不同特点?研究1通过在线平台招募中美两国被试, 随机分配到自我与朋友冲突组考察其智慧推理水平, 并考察自我类型的影响。对齐法与方差分析的结果均显示美国文化下朋友组智慧推理显著高于自我组, 而中国文化下两组差异不显著, 进一步分析发现中国文化下独立自我与冲突类型的交互项显著预测智慧推理。在此基础上, 研究2~4在中国文化背景下, 通过启动不同自我类型, 考察个体在自我或朋友冲突组中的智慧推理差异, 结果显示启动独立自我的朋友组显著高于自我组, 而启动互依自我的两组差异不显著。研究表明所罗门悖论可能只存在独立自我高的人身上, 并不具有普适性。可见心理学研究除了关注样本多样性问题外, 更需关注使用单一样本却默认结论具有文化普适性的研究者。     

视觉注意捕获的快速脱离假说与信号抑制假说

快速脱离假说和信号抑制假说都是将传统的自下而上捕获和自上而下控制结合起来的混合模式假说。快速脱离假说认为突显干扰物总能在第一时间自下而上地捕获注意, 当突显干扰物与任务要求不符时, 注意会迅速脱离该位置。信号抑制假说认为突显干扰物都会产生“注意我”的信号, 当突显干扰物与任务要求不符时, 该信号会被自上而下地抑制以阻止注意捕获发生。前者相关的研究多采用空间线索提示范式和眼动脱离范式, 实验中被试采取独子探测策略, 而后者相关的研究多采用额外单例范式的变式, 实验中被试采取特征探测策略。未来研究应采用不同的刺激类型和实验方法进一步为两个假说提供证据支持, 同时要关注奖赏、训练等因素对“捕获-脱离”和“信号-抑制”的影响。     

听觉线索与个体差异对音乐紧张感加工的影响

音乐无他, 张弛而已。音乐紧张感架起了客观音响与主观体验之间的桥梁, 是音乐情绪产生的前提和基础。音乐紧张感加工的影响因素主要来自客体与主体两方面。研究发现, 声学要素与调性结构是影响音乐紧张感诱发的声音线索, 而文化背景与音乐能力是影响听者对紧张感加工的个体因素。未来需要对时间结构与长时程调性结构诱发的紧张感及其机制进行深入探究, 这将有助于深化我们对音乐紧张感与情绪加工的认识。