当代国际传教运动研究的“四个跨越”

20世纪60年代尤其是冷战结束以来,宗教在全世界范围迅速增长,各种跨国宗教运动和现象风起云涌,其中国际传教运动的突飞猛进尤为引人注目,这不仅在很大程度上改变了世界宗教布局,而且对人们关于传教运动的传统看法和理论范式形成了具有颠覆性的挑战。本文主要针对当前国际传教运动的发展趋势和国内学界对传教运动尤其是基督教传教运动研究的现状,提出"国际视野、当代关怀"以及实现"四个跨越"的研究设想,以对全球宗教复兴作更加全面的学术回应。     

Losing to Terrorism: An American Work in Progress

Abstract: The evolution of the U.S. war on terrorism is on a path that poses a substantial probability of losing to it, although not necessarily of a victory by its declared targets. That conclusion follows from the definition presented of terrorism and thus central questions about the merits of responses justified by an objective of reducing it. Likely American responses to 9/11 are suggested by a review of well‐known policy‐making tendencies from past scholarship and experience, tendencies well‐established prior to 9/11 and by no means unique to the Bush II presidency. The expectations those tendencies suggest have been born out by what the United States has done and not done. Well‐established criteria and their implied rules of practice for security enhancing great‐power statecraft are presented, and the chosen U.S. program of action is found to be counter‐productive in their light.     

International Justice,Human Rights and Neutrality

A number of theorists have tried to resolve the tension between a western-oriented liberal scheme of human rights and an account that accommodates different political systems and constitutional ideals than the liberal one. One important way the tension has been addressed is through a “neutral” or tolerant, notion of human rights, as present in the work of Rawls, Scanlon and Buchanan. In this paper I argue that neutrality cannot by itself explain the difference between rights considered appropriate for liberal states and rights considered to be human rights proper. The central arguments used by neutralist theorists presuppose, rather than justify, this differential treatment. Instead, that difference can be understood only by reference to the purpose of human rights as distinct from the constitutional rights of a liberal state. This requires us to reassess the point and purpose of a theory of international justice, in contrast to justice for a domestic and politically separate society. In the case of a theorist like Rawls, human rights represent guides to the foreign policy of a liberal state, rather than to principles by which all states are expected to abide. That is because of Rawls’ acceptance that no common, authoritative, third-party, institutions capable of imposing duties on all agents uniformly exist or can exist. This also makes his theory inherently conservative about human rights, given that they are simply to act as a guide to which states can be treated as legitimate when it comes to liberal foreign policy: those that possess institutions that can be said to represent a peoples, rather than being imposed through violence. This standard is lower than the ideal set of rights extended to all in a liberal society. This revised version was published online in July 2006 with corrections to the Cover Date.     

Reframing the Catholic Understanding of Just War: Two Contrasting Approaches in the Interwar Period

During the inter war period, European Catholic authors exhibited two different approaches to the question of just war. One approach was articulated at the “Fribourg Conventus,” a 1931 meeting of French, Swiss, and German theologians, whose subsequent declaration (Conventus de bello, published in 1932) called for a reformulation of Catholic teaching based on the premise that the traditional just‐war doctrine had been superseded by developments in international law. A competing approach was articulated by the Dutch Jesuit Robert Regout, who maintained that the just‐war doctrine could contribute to the formation of international law by providing a much‐needed normative foundation for the use of armed force by individual states in redress of their violated rights. After presenting these two approaches and explaining how they differ, this essay shows how the outlook of the Conventus de bello is reflected in subsequent papal statements on armed force—to the detriment of the traditional terminology of just war.     

基于社会文化规范下的自我调控过程的中日比较

该研究通过个体对社会规范的积极性认同态度与行动意向的关联程度,建立自我调控过程中社会文化性差异的假设模型。对日本大学生（305人）、中国大学生（384人）、中国大学生父（或母,329人）进行社会规范认同态度及行动意向问卷调查,利用AMOS软件进行了多组比较的结构方程模型的协方差结构分析,结果显示：1）在血缘关系性社会规范方面,日本大学生、中国大学生、中国大学生父母三群体积极性认同态度对行动意向影响无显著差异;2）在社会职责性社会规范方面,日本大学生、中国大学生、中国大学生父母三组间的积极性认同态度与行动意向关联差异显著。日本大学生对于社会职责性社会规范进行更有效的自我调控;3）除两国间文化差异以外,中国大学生与其父母间对于（最初预想以外的第三因素）自我付出性社会规范的自我调控过程也呈现显著差异。     

Language effects in magnitude comparison: small, but not irrelevant

It is assumed that number magnitude comparison is performed by assessing magnitude representation on a single analog mental number line. However, we have observed a unit-decade-compatibility effect in German which is inconsistent with this assumption (Nuerk, Weger, & Willmes, 2001). Incompatible magnitude comparisons in which decade and unit comparisons lead to different responses (e.g., 37_52 for which 3<5, but 7>2) are slower and less accurately responded to than compatible trials in which decade and unit comparisons lead to the same response (e.g., 42_57, for which 4<5 and 2<7). As overall distance was held constant, a single holistic magnitude representation could not account for this compatibility effect. However, because of the inversion property of the corresponding German two-digit number words ("einundzwanzig" ), the language-generality of the effect is questionable. We have therefore examined the compatibility effect with native English speakers. We were able to replicate the compatibility effect using Arabic notation. Thus, the compatibility effect is not language-specific. However, in cross-linguistic analyses language-specific modulations were observed not only for number words but also for Arabic numbers. The constraints imposed on current models by the verbal mediation of Arabic number comparison are discussed.     

The Art of Living by Dispositionally Happy People

The cognitive and motivational processes by which happy people are able to artfully sustain their happiness are examined within a subjectivist construal approach. Individuals who perceive themselves as happy respond to ordinary experiences differently than their less happy peers. Research from our laboratory has revealed these differences in a variety of contexts, including people's responses to decisions, their reactions to social comparisons, and their interpretations of life events. Our research has also shown that, after experiencing failure, happy people tend not to engage in negative self-reflection and are able to perform subsequent tasks without dwelling. Although happy people experience negative moods and negative life events similar to those of less happy people, they evaluate these events less negatively and respond to them in more positive, affirming ways. These group differences suggest a number of possible ways to sustainably enhance happiness, and current experimental interventions designed to test the effectiveness of several intentional happiness-increasing strategies are discussed. This revised version was published online in August 2006 with corrections to the Cover Date.     

The influence of social comparison on career decision-making: Vocational identity as a moderator and regret as a mediator

This study investigated the influence of social comparison on career choice certainty and its potential mechanisms: regret as a mediator and vocational identity as a moderator. Before the formal experiment, 30 pairs of vocational values representing typical conflicts in career decision-making for Chinese university students were obtained. The formal experiment adopted a single-factor (social comparison VS no comparison) between-subject design with vocational identity as an independent covariate. Ninety-eight junior and senior undergraduate students and graduate students in a university in China were invited to participate in the computer-controlled experiment, which involved vocational identity assessment, social comparison manipulation, and analogue career-choice scenario tests. Path analysis showed that: (a) Social comparison significantly and negatively predicted career choice certainty; (b) Regret partially mediated the effect of social comparison on career choice certainty; and (c) Vocational identity did not moderate the path between social comparison and regret, but significantly moderated the negative effect of regret on career choice certainty. These results indicated that in the collectivistic Chinese culture, individuals' career development trajectories may not be totally independent and are subject to influences by other people's choices, while emotion of regret and vocational identity development all play significant roles in this intricate process.     

‘Retouch free’: The effect of labelling media images as not digitally altered on women's body dissatisfaction

This study aimed to investigate the effect of ‘retouch free’ labels on thin ideal fashion images on women's body dissatisfaction. This represents an experimental analogue to current practice by some fashion magazines. Participants were 224 female undergraduates who viewed a set of fashion shoots with either no label, or a label indicating that the image had not been digitally altered. Results indicated that, although body dissatisfaction increased after exposure to the thin ideal images, there was no significant effect of label type on mood or body dissatisfaction. It was concluded that labelling images as digitally unaltered appears neither helpful nor harmful in terms of body dissatisfaction. Nevertheless, more extensive research is required to guide the most effective use of labels.     

佛教幸福感的心理学解读：基于中西比较的视角

幸福感是文化定位的,因此幸福感的研究必须本土化.佛教是影响中国人最重要的三种文化传统之一,正确理解佛教独特的对于幸福感的理解也能够进一步推动幸福感研究的本土化进程.笔者通过对佛教教义的梳理,重点阐述了佛教对幸福的认识是“苦乐圆融”.佛教“苦乐圆融观”主要从“苦受”和“乐受”两方面入手,其核心是“苦受”,关键在“圆融”.最后,通过与西方幸福感研究的比较,加深对佛教“苦乐圆融观”的理解.佛教幸福感的研究作为一个新思路,不但丰富了幸福感的研究,也为今后进一步的研究提供了一定的依据.