Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians

This study explored why and how Indigenous and non-Indigenous Australians remember the past. Indigenous Australians traditionally share a strong oral tradition in which customs, personal and cultural histories, and other narratives are passed across groups and between generations by word of mouth. Drawing on this tradition, in which inherent value is placed on sharing knowledge and maintaining connectedness with others, we hypothesised that Indigenous Australians would be more likely than non-Indigenous Australians to report reminiscing to fulfil social functions (but not self or directive functions). Furthermore, we hypothesised that Indigenous Australians would recall personal past experiences more elaborately than would non-Indigenous Australians. In Study 1, 33 Indigenous Australians and 76 non-Indigenous Australians completed Webster's Reminiscence Functions Scale. As predicted, Indigenous participants reported higher scores on subscales related to social functions than did non-Indigenous Australians: particularly “Teach/Inform” and “Intimacy Maintenance”. They also scored higher on the “Identity” subscale. In Study 2, 15 Indigenous and 14 non-Indigenous Australians shared three memories from the distant and recent past. While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. Taken together, these findings suggest differences in both why and how Australians remember.     

Knowledge of memory functions in European and Asian American adults and children: The relation to autobiographical memory

This study investigated explicit knowledge of autobiographical memory functions using a newly developed questionnaire. European and Asian American adults (N = 57) and school-aged children (N = 68) indicated their agreement with 13 statements about why people think about and share memories pertaining to four broad functions—self, social, directive and emotion regulation. Children were interviewed for personal memories concurrently with the memory function knowledge assessment and again 3 months later. It was found that adults agreed to the self, social and directive purposes of memory to a greater extent than did children, whereas European American children agreed to the emotion regulation purposes of memory to a greater extent than did European American adults. Furthermore, European American children endorsed more self and emotion regulation functions than did Asian American children, whereas Asian American adults endorsed more directive functions than did European American adults. Children's endorsement of memory functions, particularly social functions, was associated with more detailed and personally meaningful memories. These findings are informative for the understanding of developmental and cultural influences on memory function knowledge and of the relation of such knowledge to autobiographical memory development.     

States of grace: Eureka moments and the recognition of the unthought known

In this paper we consider states of grace in analysis. These encompass a range of phenomena which share an experience of something being received or revealed rather than produced by the ego. It feels that they are events that happen rather than events that are made to occur. They are marked by a profound sense of transformation of feeling tone. The quality of relatedness in the analytic dyad is also heightened. Some of these phenomena have been referred to as experiences of the self, synchronicities, moments of meeting, the unthought known and Eureka moments. The latter are experiences of sudden realization where a meaningful thought or image emerges which results in a dramatic shift in direction of the analysis and a transcendence of impasse. Although many authors describe these phenomena, we find that a Jungian approach provides a loom on which these threads can be woven together. Jung's concept of the transcendent function and his understanding of the gift of grace are particularly illuminating here. We also consider the conditions which allow grace to be experienced and how these inform our analytic practice.     

禀赋效应的心理机制及其影响因素

禀赋效应是指个体在拥有某物品时对该物品的估价高于没有拥有该物品时的估价的现象。这一现象在行为经济学中普遍存在。禀赋效应的研究范式包括经典研究范式与物物交换范式。禀赋效应的心理机制主要包括损失规避与查询理论。禀赋效应的影响因素主要包括认知角度、动机、情绪、交易物品的特征、研究设计的选择等。未来的研究需要从禀赋效应的适用条件、产生根源、研究范式的改进等方面进一步探讨。     

Function word repetitions emerge when speakers are operantly conditioned to reduce frequency of silent pauses

Beattie and Bradbury (1979) reported a study in which, in one condition, they punished speakers when they produced silent pauses (by lighting a light they were supposed to keep switched off). They found speakers were able to reduce silent pauses and that this was not achieved at the expense of reduced overall speech rate. They reported an unexpected increase in word repetition rate. A recent theory proposed by Howell, Au-Yeung, and Sackin (1999) predicts that the change in word repetition rate will occur on function, not content words. This hypothesis is tested and confirmed. The results are used to assess the theory and to consider practical applications of this conditioning procedure.     

青少年大五人格对网络成瘾的影响:家庭功能的中介作用

目的:探究家庭功能在人格特征与网络成瘾之间的中介作用。方法:973名中学生被试完成基本人口学问卷、网络成瘾量表、人格五因素问卷、家庭功能评定量表。结果:(1)人格特征可以显著预测网络成瘾。其中,情绪性人格可以显著正向预测网络成瘾,责任心、宜人性显著负向预测网络成瘾。(2)家庭功能在情绪性、责任心对网络成瘾的影响具有部分中介作用、在宜人性对网络成瘾的影响具有完全中介作用。结论:在治疗中,可针对网络成瘾者的家庭功能进行积极干预,从而减轻其成瘾症状。     

儿童青少年时期加工速度和执行功能在流体智力发展中的作用

以7~15岁儿童青少年为研究对象,考察加工速度和执行功能对流体智力的影响。研究结果表明,随着年龄的增长,感觉运动加工速度、知觉加工速度对流体智力从具有直接影响到只通过执行功能中的记忆更新成分产生间接影响,但这种影响存在年龄间的差异。在童年中期（7~9岁）,知觉加工速度对流体智力不仅具有直接的预测作用,还通过记忆更新对其产生间接的影响。童年晚期（10~12岁）,感觉运动加工速度和知觉加工速度不再对流体智力具有直接预测作用,都是通过记忆更新和抑制/转换合成成分间接对流体智力起作用。青春期（13~15岁）,知觉加工速度对流体智力只通过记忆更新产生间接影响。