大学生人际适应性量表的初步研制

在文献分析的基础上,文章界定了人际适应性的概念并通过开放式问卷、专家访谈和理论分析进行理论建构,据此编制大学生人际适应性量表对2100名有效被试进行调查.经过探索性和验证性因素分析以及信效度检验,结果表明:(1)大学生人际适应性是一阶11因素二阶2因素的多维度多层次结构.一阶因素包括自知性、关系认知性和合作性等,二阶因素包括人际认知性和人际互动性.(2)大学生人际适应性量表具有良好的信效度,可用于测量大学生人际适应性.     

儒家文化对当前中国心理健康服务实践的影响

心理健康服务是以心理学的理论和方法为主导来维护与促进人们心理健康的活动。它与个人的心理因素和社会文化因素有必然联系, 中国心理健康服务植根于中国文化的土壤之中, 它本身就是文化的产物。而儒家文化作为中国社会的主流文化, 它在中国心理健康服务过程中具有表征、构建、指导、唤起功能; 对心理健康服务者和被服务者的人格、应对方式以及服务态度和行为产生直接和间接影响。中国心理健康服务模式与儒家文化传统的关系问题实际上涉及的是心理健康服务与文化的普遍性与特殊性问题。构建适合中国文化土壤的心理健康服务体系需要研究儒家文化传统对心理健康服务模式的观念、理论及实践操作层面的作用和影响。     

THE PHILOSOPHY OF JOSEPH MARGOLIS

Abstract: In this article I focus on some of Joseph Margolis's contributions to medical ethics. I first discuss some of Margolis's normative and metaphysical views on death and abortion, particularly in his early work Negativities , as well as some of his metaphysical assumptions. Then these views and assumptions are related to his theory of persons and, by implication, his theory of culture, set forth in a number of later works. In the course of the discussion, I call attention to some controversial issues of today, such as embryonic stem cell research and the creation of embryos for the sole purpose of research, and ask for Margolis's views on them, given his earlier contributions and assumptions. Finally, I comment on his relativism and his program for research in aesthetics and ethics.     

MARGOLIS ON HISTORY AND NATURE

Abstract: In his philosophy of culture, Joseph Margolis maintains that, although human beings and human societies have a history, there is no human nature in the sense of a fixed essence. I consider objections to Margolis's thesis, beginning with the possibility that nonhuman intelligent species might be in a position to study human behavior from its origins to its demise with the proper distance from our own situation in order to arrive at an understanding of what is essential to human nature, perhaps as a Kantian regulative rather than constitutive principle, and involving abstractions from particular cases and idealizations, as in other branches of science. Finally, I examine the historical-past orientation of Margolis's concept of humanity's self-understanding and its dependence on the intentionality of human thought, and I conclude that it provides an inadequate reason for denying that there can be such a thing as human nature.     

Memory span and general intelligence: A latent-variable approach

There are several studies showing that working memory and intelligence are strongly related. However, working memory tasks require simultaneous processing and storage, so the causes of their relationship with intelligence are currently a matter of discussion. The present study examined the simultaneous relationships among short-term memory (STM), working memory (WM), and general intelligence (g). Two hundred and eight participants performed six verbal, quantitative, and spatial STM tasks, six verbal, quantitative, and spatial WM tasks, and eight tests measuring fluid, crystallized, spatial, and quantitative intelligence. Especial care is taken to avoid misrepresenting the relations among the constructs being studied because of specific task variance. Structural equation modelling (SEM) results revealed that (a) WM and g are (almost) isomorphic constructs, (b) the isomorphism vanishes when the storage component of WM is partialed out, and (c) STM and WM (with its storage component partialed out) predict g.     

Me, myself, and lie: The role of self-awareness in deception

Deception has been studied extensively but still little is known about individual differences in deception ability. We investigated the relationship between self-awareness and deception ability. We enlisted novice actors to portray varying levels of deception. Forty-two undergraduates viewed the videotaped portrayals and rated the actors’ believability. Actors with high private self-awareness were more effective deceivers, suggesting that high self-monitors are more effective at deceiving. Self-awareness may lead to knowledge of another’s mental state (i.e., Theory of Mind), which may improve an individual’s deception ability.     

Melanie Klein in Buenos Aires: Beginnings and developments1

In the first decades of the 20th century, Freud was known and quoted in Latin America by an elite of enlightened minds. In the 1940s a convergence took place in Buenos Aires of European exiles with local pioneers, and thus the Argentine Psychoanalytical Association was founded in 1942. Since then psychoanalysis has grown steadily and has spread into hospitals and universities, infiuencing culture at large. The socioeconomic situation of that time permitted this phenomenon to develop, to the astonishment of observers. In this paper the authors study the strong infiuence of Kleinian thought during the first 30 years of this development. The original works of local thinkers constitute the intellectual capital that sustains the idea of an Argentine psychoanalytic school. During the 1970s, both society and psychoanalysis endured deep and complex changes. Lacan's teachings gained support and Klein's infiuence began to decline. At present the Buenos Aires Kleinians keep working, while their relationship with Lacanians and other schools is calmer. Respectful discussions became thus possible, oriented to strictly scientific differences.     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

文化全球化视野中的儒学与东亚现代化--以日本、亚洲"四小龙"为研究中心

在“文化全球化”和“后现代”话语时代的今天,重新审视儒学与现代化的关系,是一个老调重弹而又值得旧话重提的理论和现实问题。本文通过对“文化全球化”与现代化理论,特别是儒学在东亚社会现代化进程中所起不同作用的梳理、厘定和分析,认为社会发展的连续性和文化的历史继承性决定了儒学与现代化之间既有对立的一面,更有相通的一面。儒学在东亚现代化进程中扮演的角色并非始终如一,而是在不同时期、不同阶段、不同国家有着不同的表现,大体是随着东亚现代化的启动、发展而由现代化的阻碍力量发展成积极的推动力量。既使在东亚现代化之初,儒学传统也不曾完全地退出历史舞台,儒学在东亚国家实现从传统到现代的转变过程中的作用也是不可否认的。随着社会的发展,世界各种文化之间广泛的互动交往、交流、对话,儒学将在面对更多挑战的同时,迎来更多的发展机遇。因而,儒学在东亚现代化的进一步发展进程中亦将发挥更大的作用,并在东亚社会转型、文化现代转换中积极创新,走向世界。