A global optimization approach for generating efficient points for multiobjective concave fractional programs

In this article, we present a global optimization approach for generating efficient points for multiobjective concave fractional programming problems. The main work of the approach involves solving an instance of a concave multiplicative fractional program (W̄). Problem (W̄) is a global optimization problem for which no known algorithms are available. Therefore, to render the approach practical, we develop and validate a branch and bound algorithm for globally solving problem (W̄). To illustrate the performance of the global optimization approach, we use it to generate efficient points for a sample multiobjective concave fractional program. Copyright © 2006 John Wiley & Sons, Ltd.     

听写困难儿童的整体字形加工特点

听写困难是指儿童能够认读不能听写的现象。本研究以部件启动和整字启动任务中的探测字命名反应时差值,作为整体字形加工水平的指标,间接考察了听写困难儿童的整体字形加工特点。结果发现,听写对照组被试的整体字形加工在呈现时间为75 ms和300 ms时发生,而在150 ms时没有发生;听写困难组被试的整体字形加工仅在75 ms时发生,而在150 ms和300 ms时未发生。两组被试在75 ms时的整体字形加工水平之间没有显著差异。结果表明,听写困难被试仅仅在早期知觉阶段存在整体字形加工,而在词汇加工阶段的整体字形加工缺乏或延迟。     

文本信息的激活与整合：阅读优生与差生的比较

探讨阅读优生与差生文本阅读过程中文本信息的激活与整合模式,包括3个实验。实验一通过运用不一致实验范式（inconsistent paradigm）考察阅读优生与阅读差生能否形成整体连贯性与局部连贯性。结果发现,阅读差生难以形成整体连贯性。实验二运用探测－核证范式（probe-verification paradigm）通过比较在三个位置后（人物特征描述、填充段落、目标句）的探测句的反应时间,探讨阅读差生不能形成整体连贯性的原因是由于不能激活先前的信息,还是整合信息时出现了问题。结果发现阅读差生与优生一样都可以激活先前的信息,说明阅读差生不能形成整体连贯性的原因可能是整合的问题。实验三进一步验证了阅读差生不能形成整体连贯性的原因是由于不能把已经激活的信息很好地加以整合所致。     

心理学全球化的趋势

全球化心理学或心理学全球化是当代心理学的一个新取向。它产生的基本动力是当今世界全球化浪潮的出现,主流心理学的局限以及本土心理学的兴起,其基本目标是研究全体人类的心理和行为,力图建构起最具统合性的心理学。     

笔迹与人格关系研究的回顾及评价

西方心理学者对笔相学家的笔迹分析提出质疑,研究表明需要我们重新考虑笔迹分析的适用性,而其利用因素分析技术对笔迹与人格关系的大量研究发现,笔迹特征与EPQ中的E因素、N因素相关显著。我国古代丰富的笔迹学思想和当代笔相学家的实践经验为我们从心理学角度研究笔迹与人格之间的关系,提供了宝贵的资料,但我们在这一领域运用心理学方法的研究还刚刚起步。目前国内外心理学者在研究取向、笔迹特征选择和研究目的上还存在一定局限,对此加深认识,将会对我们具有重要的借鉴意义。     

合作数学问题解决与心理模型建构关系研究

合作学习研究者很早就开始关注合作互动中解释的作用。Chi关于自我解释的研究表明解释是一种非常有效果的学习现象,能够起到修补和建立学习者的心理模型的作用。本研究以28名高一学生为被试,采取了两种程序的合作学习任务,研究中虽然没有发现两种程序在问题解决结果上的显著差异,但是却表现出在心理模型建构方面互动效果上的差异,或表现为同等效果下的互动次数有显著性差异。     

GLOBAL ETHICS AND HUMAN RIGHTS: A REFLECTION

This paper examines the contributions that the international human rights community can make to the definition and framing of a practically effective global ethic, especially in light of ongoing concerns about social and economic justice, environmental issues, and systematic abuses of vulnerable populations. The principal argument is that the human rights movement in all of its dimensions (moral, legal, political) provides the pivotal foundation for a practicable global ethic now and for the foreseeable future. Evidence for the truth of this claim is discerned in the movement's contemporary efforts to intersect explicitly with other areas of international law and politics. Examples adduced include developments with respect to the rights of indigenous peoples, decision making about the environment, and transitional justice.     

Liberation as a Correlate of Religiosity: a Christian–Muslim Perspective on Fundamental Trust

This article explores the dialectical relationship between liberating trust in reality and religious faith in God, interpreted from a Christian–Muslim perspective. An underlying conviction is that liberation constitutes a necessary mutual correlate of a “true” religiosity, i.e. liberation is to be conceived as both prerequisite for and realization of a genuine religiosity, and vice versa. As opposed to a “true” religiosity, born from liberating trust and finding its fulfilment in prophetic action aimed at liberation of human realities, religious belief and practice that stem from fundamental mistrust are likely to deteriorate into either religious fundamentalism or indifferentism. The article focuses on fundamental trust in reality as capable of evoking the liberating and uniting force of religious theory and praxis. It aims to render explicit the religious and ecumenical potential (hitherto not fully realized) of the theological–ethical considerations of Hans Küng, in particular within a Christian–Muslim framework. The first part of the article, more conceptual in character, examines Küng's views on fundamental (mis)trust and its religious implications. The second part seeks to identify theological insights that shed light on the specifically Christian and specifically Muslim interpretations of liberating trust. My hope is that this study may contribute to a truly global ecumenism whose objective is to render religion an instrument of liberation, not oppression.     

Global ethics and human responsibility: challenges for the theory and the discipline

The aim of this article is to identify the main challenges for global ethics as an academic discipline. This article assesses the moral and practical justifications for common global principles. Individual and institutional responsibility on the supranational level is connected with the standard of human rights and the relational aspects of the globalised world. It also points out two separate problems which global ethics should aim to solve. The first is metatheoretical and methodological and concerns the discipline's lack of self-reflexiveness. The second is essential and concerns the clash of values (human rights and sovereignty). Regarding the second problem, the main future challenge of global ethics is to construct a measurement to bring political decisions closer to morality and more strongly connect rights with responsibilities.     

Global ethics: dimensions and prospects

Global ethics is an emerging discipline which has not yet reached maturity. The main tasks before it to gain maturity are: first, to achieve a greater integration of various domains of enquiry all of which are concerned with global normative issues. At a general level this includes integrating global ethics with cosmopolitanism, global justice and human right discourse. At the level of areas of concern, there needs to be greater integration of various areas such as development, trade, environment and climate change. And it must grapple with the question of diversity within universality: how far can diversity of practices be accommodated within a culturally sensitive universal framework? Second, there is the question of finding a shared normative framework with respect to the diverse worldviews that may lie behind this: what degree and kind of convergence/consensus are worth working for? Third, there is the task of creating the conditions for its own wider acceptance, which should include taking the idea of global citizenship seriously.