走向整合的智力研究 ——Demetriou的经验结构式认知发展理论述评

基于经验结构式认知发展理论的智力结构包含环境指向系统、超认知系统和加工系统三个层次。环境指向系统用于表征和加工不同领域的信息,加工系统是个体加工信息的操作平台,超认知系统负责监控和调节其他两个系统的认识活动。三个层次的发展既具有各自的特点又相互影响。因此,该理论指出智力结构的发展是一个动态平衡过程,存在三种发展变化模式：自下而上、自上而下和平行变化。智力结构层次内和层次间的发展都要遵循四种变化的机制。该理论作为整合型智力理论有自己的优势,但在概念使用、超认知概念的提出以及执行功能在结构中定位等问题有待商榷     

青少年网络小说阅读对自我概念清晰性的影响：角色认同和沉浸感的中介作用

为探讨网络小说阅读与青少年自我概念清晰性的关系以及角色认同和沉浸感在其中的中介作用,本研究对有网络小说阅读经验的480名中学生进行问卷调查。结果发现：（1）网络小说阅读、角色认同、沉浸感两两之间显著正相关,且均与自我概念清晰性呈显著负相关;（2）网络小说阅读通过角色认同和沉浸感的中介作用对青少年自我概念清晰性产生负面影响,且该中介作用包含了三条路径——角色认同、沉浸感的简单中介作用以及角色认同—沉浸感的序列中介作用。这一结论有助于引导青少年健康阅读网络文学,并促进其自我概念发展。     

生命史理论：进化视角下的生命发展观

传统的心理学研究很少从发展角度系统地考察童年早期经历和个体生物性发展之间的关系。然而，以进化理论为基础的生命史理论的研究表明，个体的幼年环境会影响一系列生命史事件的出现和持续时间。其要义在于，为了最大限度地成功繁衍，个体会根据环境线索来做出关乎生存和繁衍的具有适应性的权衡。特别地，性成熟时间是生命史理论区别于其他人类发展理论的核心变量。未来的研究一方面需要深入挖掘人类社会规范在生命史权衡中的意义，另一方面还要继续探索实证研究的新方法。     

FROM PRUDENCE TO MORALITY: A Case for the Morality of Some Forms of Nondualistic Mysticism

Several contemporary philosophers have charged that there is a conceptual tension between nondualistic types of mystical awareness—an awareness of some particular conception of the divine as an all‐pervasive unity within which there are no distinct substances—and the social character of morality. However, some nondualistic mystics have conceptualized enlightenment not only as being compatible with moral virtue—specifically, compassion and care—but as providing a foundation for it. I here offer a conceptual model for this grounding, at least according to Dōgen Zenji and Meister Eckhart. Briefly, the model suggests that some forms of nondualistic mystical awareness are accompanied by the mystics' prudential concerns extending to include the well‐being of “others” under their scope. Finally, utilizing this model, I suggest possible responses to two common arguments for the claim that nondualistic mysticism is essentially amoral.     

Taxonomy of Spiritual Experiences

Spiritual experiences are often associated with health crises, with little information about the structure of the experience. A taxonomic analysis was conducted on data from a group of healers, unveiling a structural model of spiritual experience comprised of three domains: circumstances, manifestation and interpretation. Circumstances included the aspects of setting, situation, and timing. Manifestation incorporated the modes of awareness and the phenomena of the experience. Components of interpretation included personal meaning and congruence with social norms. The examples reflected the orientation of the study population. Further research could examine the applicability of the taxonomy to other religious or spiritual orientations and may assist in clinical assessment of spiritual experiences.Diane Wind Wardell, Ph.D., R.N.C., H.N.C., C.H.T.P./I., and Joan C. Engebretson, Dr.P.H., R.N., H.N.C., are Associate Professors in the School of Nursing at the University of Texas Health Science Center at Houston. Correspondence to Diane Wind Wardell, Diane.Wardell@uth.tmc.edu.     

‘How can we help when she won't tell us what's wrong?’ Professionals working with South Asian women who have experienced sexual abuse

In this paper, we explore some of the issues facing professionals in the UK currently involved in providing services for South Asian women who have experienced sexual abuse. The study describes part of a wider Economic and Social Research Council funded project, based upon interviews and focus groups with both professionals and women survivors of sexual abuse. Drawing on semi‐structured interviews and two focus groups with 37 professionals including psychological therapists, refuge and project workers, from a range of organisations, our aim in this paper is to provide a discursive analysis of some of the key dilemmas faced by professionals working with sexual abuse in South Asian communities by exploring two central interpretive repertoires: ‘culture not self’ and ‘symptom talk as solution’. The analysis indicates that professionals face a series of dilemmas when working with South Asian women survivors. They highlight the tension between individualised models of personhood in many psychological therapies and the challenge to these by South Asian communities who hold a more relational view of the person. One of the strategies used by professionals to work with the tensions between ‘culture’ and the ‘reality’ of the survivor's pain was the translation of women's distress into symptoms of mental disorder. However, the consequences of this intervention raised some serious issues, including further pathologisation and stigma. The implications of these findings will be discussed in terms of how to understand the experiences of South Asian women from a more socially grounded perspective and to explore the issues they face in accessing and receiving appropriate services to deal with the aftermath of sexually abusive experiences. Copyright © 2006 John Wiley & Sons, Ltd.     

Why philosophy and history matter: A conversation with Ann Taves

The article picks up some ideas that Ann Taves presents in her book Religious Experience Reconsidered, and looks at possible conversations that are not fleshed out in detail in Taves’ book. In particular, it is argued that the disciplinary confrontation with philosophy and with historiography is of crucial importance if the disciplines of cognitive science and psychology of religion want to become in the future what they pretend to be now—a serious alternative and complement to the study of religion as we know it from other contexts, such as cultural studies and historiography.     

From 1799 to 2009: Religious Experience Reconsidered-background, argument, responses

This introductory essay to a review symposium on Religious Experience Reconsidered by Ann Taves (2009) briefly reviews some main stages of the discussion of religious experience in the study of religion\s with special attention to the Romantic tradition and its apologetic legacy and to more recent attempts to revise, rehabilitate, or challenge this key category. The essay then summarizes the argument and structure of Taves' book and highlights main points of the responses.     

Emotional intelligence research in Australia: Past contributions and future directions

Emotional intelligence (EI) is an intriguing and popular area of research, focusing as it does on individual differences in qualities at the intersection of intelligence and emotion. Research to date has focused on three key questions: (a) How to define EI? (b) How to measure EI? and (c) What is EI good for? This review describes the key contributions of Australian researchers to these questions before outlining the current focus and future directions of EI research in Australia. Australian research teams have been instrumental in clarifying the definition of EI, developing innovative measures of EI and examining the life domains EI influences. We suggest that with the contributions of Australian research to the earlier definitional and measurement questions, Australian researchers are now able to address questions about the processes and mechanisms by which EI translates into positive outcomes in diverse life domains.