Morphological Rationalism and the Psychology of Moral Judgment

According to rationalism regarding the psychology of moral judgment, people’s moral judgments are generally the result of a process of reasoning that relies on moral principles or rules. By contrast, intuitionist models of moral judgment hold that people generally come to have moral judgments about particular cases on the basis of gut-level, emotion-driven intuition, and do so without reliance on reasoning and hence without reliance on moral principles. In recent years the intuitionist model has been forcefully defended by Jonathan Haidt. One important implication of Haidt’s model is that in giving reasons for their moral judgments people tend to confabulate – the reasons they give in attempting to explain their moral judgments are not really operative in producing those judgments. Moral reason-giving on Haidt’s view is generally a matter of post hoc confabulation. Against Haidt, we argue for a version of rationalism that we call ‘morphological rationalism.’ We label our version ‘morphological’ because according to it, the information contained in moral principles is embodied in the standing structure of a typical individual’s cognitive system, and this morphologically embodied information plays a causal role in the generation of particular moral judgments. The manner in which the principles play this role is via ‘proceduralization’ – such principles operate automatically. In contrast to Haidt’s intuitionism, then, our view does not imply that people’s moral reason-giving practices are matters of confabulation. In defense of our view, we appeal to what we call the ‘nonjarring’ character of the phenomenology of making moral judgments and of giving reasons for those judgments.

A Child's Encounter with the Devil: An Unusual Near-Death Experience with Both Blissful and Frightening Elements

I describe the near-death experience (NDE) of a 6-year-old boy who encountered both the devil and God following a near-fatal car accident, and compare recent recollections of the event with those made four years earlier. I discuss the aftereffects of this experience, and review the findings of earlier studies of frightening NDEs.     

The Near-Death Experience as a Shamanic Initiation: A Case Study

The field of near-death studies shares a number of interesting, often compelling, similarities with the ancient spiritual tradition known as shamanism. Not least among these similarities is the fact that a near-death experience (NDE) is a time-honored form of shamanic initiation. I present a case example illustrating how a deep NDE can propel a person who had no prior knowledge or interest in shamanism into spontaneous, often classic, shamanic experiences, while living an apparently normal life in the midst of modern Western society.     

职业评定量表(VIESA)的信度和效度研究

根据D.E.Super的职业发展理论,职业选择的成熟与发展一般分为五个阶段,中学生正处在从探索到成熟的重要转变期。本研究以美国大学测验中心的职业分类系统为基础,以职业评定量表VIESA为工具和对象,对北京市第六十五中学的179名高中三年级学生和北京师范大学心理学系的55名二年级学生进行了施测,检验了量表的信度和效度。量表的信度指标基本在.70以上,构想效度良好,以专业满意感为效标的效标效度达到显著水平。     

Near-Death Experiences in Thailand

Near-death experiences (NDEs) in Thailand do not demonstrate the episodes most noted in those collected in the West, but they do show consistent features. I argue that these features, including harbingers of death, visions of hell, the Lord of the underworld, and the benefits of making donations to Buddhist monks and temples, can be understood within the framework of beliefs and customs unique to Southeast Asia. The simplest explanation is that the phenomenology of NDEs at least in part fulfills the individuals' expectations of what they will experience at death. These expectations are most often derived from the experiencer's culture, subculture, or mix of cultures. Culture-bound expectations are, in turn, most often derived from religion. One case, quoted at length, shows features that suggest that the individual was experiencing stress as a result of living in both Thai and Chinese cultures. Although the phenomenology of Thai NDEs is at variance from those in the West, the typical episodes that appear in each seem to follow a comparable sequencing. This similarity in structure suggests that NDEs in both cultures have a common function.     

Different Kinds of Near-Death Experience: A Report on a Survey of Near-Death Experiences in Germany

This article provides a short summary of a representative survey on near-death experiences (NDEs) in Germany, which is the first of its kind in Europe. We tested several assumptions derived from previous research on NDEs, including the assumptions of a unified pattern of experience, the universality of the pattern, and the necessary link between NDEs and clinical death. We received replies from more than 2,000 persons, 4 percent of whom reported NDEs. The patterns of the NDEs did not seem to correspond to earlier findings: aside from being much more diverse, they also differed with respect to cultural variables, particularly the difference between religious interpretations and the differences between post-socialist East Germany and West Germany.     

广州大学生主观幸福感研究

运用《国际大学调查》(ICS)问卷,对广州市200名大学生进行抽样调查,考察了广州市大学生的主观幸福感的基本状况,并对主观幸福感与各维度之间的相互关系作了分析。结果表明：(1)男女幸福感没有差异;(2)主观幸福感主要是由积极情感、消极情感和生活满意度决定;(3)外在准则对主观幸福感的影响是间接的;(4)个体的自我体验和主观幸福感、生活满意度、积极情感、外界准则等相关,但与外界准则的相关最大。     

互动视角的组织社会化动态跟踪研究

以3项不同时间尺度的跟踪研究, 探索新员工组织社会化的动态与交互过程。首先, 通过在入职最初3个月每月为期1周的即时调研, 探索新员工与主管的沟通特征与机制; 然后通过为期3个月、时间间隔为1周, 针对新员工与其主管的配对短期跟踪调研, 探索社会化过程中学习与认同的动态特征与内部变化机制, 以及互动作用的动态变化特征; 最后通过为期1年、时间间隔为3个月的长期跟踪调研, 考察新员工主动参与组织社会化、领导者主动提供社会化支持的影响因素, 以及组织社会化的结果。     

元认知视角下的强迫症的特征、模型及干预

强迫症的元认知模型认为, 元认知是理解强迫症病理的关键。强迫症患者存在错误的元认知知识信念、消极的元认知体验及不恰当使用元认知策略等问题。强迫症的元认知疗法强调思维过程(如自我聚焦注意、对担忧不变的思维风格和威胁调节的注意策略等)的重要性, 而非思维的具体内容, 并在个体心理干预、团体心理干预等研究中显示出较好的疗效。未来研究应从认知神经科学等视角考查强迫症的记忆等元认知特征, 并进一步验证和修正强迫症的元认知模型。     

暴力视频游戏中不同攻击动机对玩家攻击性的影响

分别采用词汇按键反应任务和EAST范式测查了攻击性认知的流畅性和内隐攻击性评价,旨在考察游戏中攻击动机对攻击性的影响,结果发现：暴力视频游戏的影响效应不仅与暴力内容有关,还受制于攻击动机和玩家的暴力游戏经验;且长期玩暴力游戏会使被试对暴力产生脱敏,表现为攻击性认知的流畅性低,对攻击的评价更积极。本研究表明,暴力视频游戏对个体攻击性的影响需综合考虑多种因素。