The Three Crises: Science, History, and Plurality

Modern religions are confronted by three crises: the scientific evolution, the historical revolution, and the pluralistic revolution. The development of each of these diverse revolutions in Western intellectual history has posed serious challenges to traditional conceptions of religious authority. This paper seeks to briefly elucidate the nature of each of these revolutions and their significance for religious traditions. While the specific challenges posed are separate, the revolutions share common traits. Additionally, it is not enough for a religious tradition to deal with only one of the crises; to proceed into the next stage of religious reflection, it must deal with them all.     

Why scientists should cooperate with journalists

Despite a widespread impression that the public is woefully ignorant of science and cares little for the subject, U.S. National Science Foundation (NSF) surveys show the majority are very interested and understand that they are not well informed about science. The data are consistent with the author’s view that the popularity of pseudoscience does not indicate a rejection of science. If this is so, opportunities for scientists to communicate with the public promise a more rewarding result than is commonly believed among scientists. In fact, the increasing visibility of science in the mass media correlates with a slow, steady improvement in public understanding of science in recent years.     

The Epic of Evolution as a Framework for Human Orientation in Life

This article sketches what is required of a world picture (religious or nonreligious) that is intended to provide orientation in the world for ongoing human life today. How do we move from conceptions and theories prominent in the modern sciences—such as cosmic and biological evolution—to an overall picture or cosmology which can orient us for the effective address of today's deepest human problems? A biohistoricalconception of the human is proposed in answer to this question.     

两个世界与历史理念--一种历史观念的考察

两个世界与理性自由的理念构成了古希腊时代以来西方哲学-文化的基本传统和基本精神。这一传统直到马克思哲学产生后才受到了实践批判的深刻挑战。本文对这一历史过程作了概括性考察,认为在两个世界的张力结构与理性自由的基本理念之间存在着深刻的内在关联。本文不同意把持续了数千年之久的这样一种精神传统仅仅批判为唯心主义的简单化做法,认为有必要深入考察这种传统在西方哲学-文化史上的基本意义。在本文看来,两个世界与理性自由的理念在历史的前进发展中不断发生着内容的更新与转换,但只有在马克思唯物史观的实践批判中才得到了彻底的革命性变革。     

小学生对情绪社会调节作用的理解

考察了小学二、四、六年级学生对情绪社会调节作用理解的特点.结果表明:小学生认为愤怒、悲伤和恐惧情绪标志着表达者不同的人际地位,会诱发接受者不同的情绪和后继行为:愤怒情绪标志着表达者的支配地位,会诱发出接受者的恐惧情绪和道歉认错行为;悲伤和恐惧标志着表达者的非支配地位,会诱发出接受者的悲伤情绪和目标恢复行为,恐惧情绪有时还会诱发接受者的高兴情绪.在对愤怒、悲伤和恐惧情绪反映表达者的社会目标的理解上,没有差异,都反映了表达者期待接受者采取目标恢复的社会行为.高年级学生在区分不同情绪表达的支配性以及诱发接受者的情绪上,存在着差别;低年级学生对接受者的后继行为的理解存在着差异.     

儿童欺骗的情境依赖

采用竞争游戏的方式研究3～6岁儿童在外显和隐蔽情境里的欺骗。结果表明4、5岁儿童行为上的隐蔽欺骗和错误信念理解显著相关;3岁儿童语言上的外显欺骗（说谎）和错误信念理解显著相关;各年龄段儿童行为上的外显欺骗和错误信念理解没有显著相关。和Cartson（1998）的研究结果不一致的是,本研究中4、5、6岁儿童的隐蔽欺骗人数显著超过外显欺骗人数。结果提示,语言上的外显欺骗（说谎）不仅和儿童的执行功能有关,还可能和欺骗时的情境压力有关。     

幼儿心理理论与情绪理解发展及关系的研究

本研究采用横断设计,以北京市某幼儿园大、中、小班共98名幼儿为被试,通过对其心理理论、情绪理解及语言能力的测试,考察幼儿心理理论和情绪理解的发展状况以及二者之间的关系。研究结果表明：(1)幼儿的心理理论和情绪理解在3～5岁期间发生了巨大的变化,在5岁的时候大多数的幼儿已经基本上具备了心理理论和情绪理解的能力,4岁是幼儿心理理论和情绪理解能力发展的关键年龄;(2)幼儿的心理理论和情绪理解的相关显著,即使在控制了语言和年龄的影响后,心理理论能力仍然和情绪理解能力在总体上相关显著;(3)在排除了语言和年龄的影响后,对他人错误信念的理解能力和情绪观点采择能力的相关也仍然显著。     

纳西族和汉族儿童情绪理解能力的发展

选取3～5岁的纳西族儿童107人,3～5岁的汉族儿童90人,使用情绪理解任务系统地考察了他们情绪理解的发展,同时还测量了两个民族儿童的错误信念理解和语言能力。结果表明,两个民族儿童情绪理解能力具有相似的发展规律,但完成各任务的成绩有显著差异,提示了两个民族儿童情绪理解能力发展的不同步性。研究还发现,心理理论社会知觉成分与认知成分随年龄的增长相互促进和相互制约,并且都与语言能力有关。     

3～5岁儿童基于能力特质进行信任判断的策略及其发展

研究采用对偶选择的范式考察了3～5岁儿童基于能力特质进行信任判断的策略。让144名3～5岁儿童在面对能力强和不挑食这两类人时做出信任判断。结果发现3～4岁儿童的信任判断受老师评价偏向的影响,他们的信任选择与老师评价偏向一致。5岁儿童的信任判断则不受老师评价偏向的影响。这些结果表明3～4岁儿童信任判断的策略是依据特质效价,5岁儿童的策略是依据特质意义。     

From psychosocial equilibrium to catastrophic breakdown: Cyprus 1955–1974

The recent history of Cyprus presents an example of a society in which a centuries-long peaceful coexistence of diverse populations gave way to violence and murderous hate, with devastating end results. This paper tries to understand and describe the process by which Cypriot society slid from a position of psychosocial equilibrium and integration towards one of disintegration, fragmentation and catastrophic breakdown. This paper draws from work by social anthropologists, sociologists, historians and others, and from my own personal experience. To these I applied insights afforded by psychoanalysis to identify and explore the psychic processes and states of mind that characterized a psychosocial disintegrative process. I came to see external political events and internal psychological processes as inseparably intertwined and dynamically interdependent, each emanating from and catalysing the other. The factual details of the process described are of course unique in their local specificity, but the psychic phenomena that characterized it are not: at both the individual and group levels they are replicated in other societies undergoing similar processes of self-destruction.