帛书《系辞》反映的时代与文化

本文认为,帛书《系辞》比通行本早出,主要是它反映的时代与文化,与占筮、巫术有更深更密切的联系,今本则把其中与此有关的一些重要内容,如“易有大恒”“三陈九德”“古物定命”等等,加以删改了。理性、义理的成份亦大大增强了。从整体看,帛本与通行本系辞,呈现出两种不同的面貌,反映不同的时代与文化。     

中国大学生特质自尊的结构维度探索

国外研究对Tafarodi和Swann(1995)基于特质自尊二维模型编制的"自我喜爱感/自我能力感量表"(SLCS)的结构维度尚存疑义。本研究以中国文化背景中的两组大学生为被试,分别采用探索性因素分析和验证性因素分析方法,考察了该量表的内部结构。结果发现:(1)删除原量表4个项目后由16个项目构成的"自我喜爱感/自我能力感量表"由自我能力感和自我喜爱感两个维度构成,且相对于自我喜爱感、自我能力感对中国大学生特质自尊结构具有更强的解释力;(2)中国大学生群体应用该量表具有较理想的项目区分度、内部一致性信度、构想效度和区分效度;(3)男女大学生的自尊体验在总体上无显著差异,但文科类男生的自我能力感显著高于女生,而工科类女生的自我能力感显著高于男生。     

不同文化语境与难度下第二语言阅读的眼动追踪研究

用眼动追踪仪对第二语言为英语的20名视力正常大学生阅读不同文化语境与难度英语材料的眼动过程进行了记录。结果发现:1.不同文化语境与难度下大学生英语阅读的理解成绩、阅读速度与阅读效率是有差异的;2.阅读材料的文化语境对大学生英语阅读的眼动模式构成影响,分别影响学生的注视次数、眼跳距离和回视次数;3.英语阅读材料的难度也影响到学生阅读的眼动模式。     

IPSEITY,ALTERITY, AND COMMUNITY: THE TRI‐UNITY OF MAYA THERAPEUTIC HEALING

Taking K'iche’ Maya therapeutic consultations in Guatemala as its focus, this essay explores some astonishing indigenous accounts of “healing‐at‐a‐distance” and “pain passing” between healers and wellness‐seekers. Rather than exoticizing or dismissing such reports, we attempt to understand what it means to conceive of the bodily boundaries of healers and wellness‐seekers (self and other) as sympathetically defiable and transgressable in healing. Within the moral space of K'iche’ healing, when one cares to feel, if one dares to feel with another or others, the experiential space between healer and wellness‐seeker is transformed as the alterity (otherness) of what is felt and who feels becomes (through a sympathy in ipseity) but one thing. I argue that Maya therapeutic healing may be seen as a tri‐unity, involving a movement from an enfolded illness experience (alterity) to an unfolding sickness experience (ipseity), passing through empathy until participants together arrive at sympathy (community) to experience healing.     

试论现代中华民族道德生活的现实基础

相对于传统社会道德生活的陈陈相因,现代中华民族的道德生活展现出了全新的样态,而这主要是因为现代中华民族道德生活的现实基础发生了深刻的变化。新中国成立以来,社会主义经济制度、政治制度和思想文化体系的建立、发展和完善为现代中华民族道德生活的铺展奠定了坚实的基础,循着它们的演变就可以捕捉到现代中华民族道德生活的脉动。     

Person–Group Dissimilarity in Involvement in Bullying and Its Relation with Social Status

This study tested a person-group dissimilarity model for the relation between peer preference on the one hand, and bullying and victimization on the other. This model accounts for both individual and group (i.e., classroom) factors and postulates that children will be rejected by their peers when they display behaviors that deviate from the group norm. We tested the model in a sample of 2,578 early adolescents in 109 middle school classrooms. Multilevel analysis was used to account for our nested data when examining individual and group effects simultaneously in cross-level interaction terms. The results supported our hypotheses based on the dissimilarity model. Classroom norms of behavior appeared to affect the relation between involvement in bullying and peer preference, in that early adolescents who bullied were more likely to be rejected by their peers in a classroom where bullying was non-normative. In classrooms where bullying was normative, adolescents who bullied were less likely to be rejected or were even liked by their peers (i.e., positive scores on peer preference). The same was true for victimization, although victims still had low scores on peer preference even when victimization was normative. Theoretical and practical implications of these results are discussed in terms of directions for future research and intervention in bullying.     

中国传统文化价值观对公民器官捐献意愿影响的研究进展

在诸多影响民众器官捐献意愿的因素中,中国传统文化价值观是公民器官捐献意愿的重要影响因素。积极乐观的死亡态度、帮助他人实现自我的人生价值观、生命延续的赋予意义促进个体捐献意愿的表达;而消极回避的死亡态度、身体完整性丧失的困扰、顾虑重要亲人的感受可能会阻碍个体捐献意愿的表达。在充分了解中国传统文化心理特点的基础上,发掘并利用其中积极有利因素建立符合国人传统价值观念的器官捐献体系,可能是提高中国公民逝世后器官捐献意愿,解决器官短缺问题的行之有效的突破口。     

过度自信的跨文化差异

过度自信是指个体过高地估计自身判断的精确度,其经典的研究范式是常识问题及常识问题的变式现实情境问题。使用常识问题的研究一致发现,东方人显著比西方人更过度自信;使用现实情景问题的研究则发现,西方人比东方人更过度自信或两者无显著性差异。对“东方人比西方人过度自信”的解释包括认知习惯和教育系统两种主流观点。最后对出现不同研究结果的原因进行讨论,并进一步探讨解释的有效性和“西方人比东方人过度自信”的原因。     

Lexical norms,language comprehension,and the epistemology of testimony

It has recently been argued (for instance by Sanford Goldberg, expanding on earlier work by Tyler Burge) that public linguistic norms are implicated in the epistemology of testimony by way of underwriting the reliability of language comprehension. This paper argues that linguistic normativity, as such, makes no explanatory contribution to the epistemology of testimony, but instead emerges naturally out of a collective effort to maintain language as a reliable medium for the dissemination of knowledge. Consequently, the epistemologies of testimony and language comprehension are deeply intertwined from the start, and there is no room for grounding the one in terms of the other.