论民族道德与国家道德

在民族国家特别是多民族国家中,如何看待并处理好民族道德与国家道德的关系,是一个事关民族利益和国家利益的大问题。从民族道德与国家道德的关系看,民族道德统一于国家道德,民族利己主义是为国家道德所不容的,民族道德与国家道德的最高原则是无产阶级国际主义。必须用前瞻性的战略眼光来看待并认识这一问题,因为它事关民族与国家的长远利益,对构建和谐民族、和谐国家、和谐社会均具有重要的理论意义和现实意义。     

异常心理病理机制的哲学思考

通过现代心理学、异常心理学、心理哲学及分子生物学的研究成果对异常心理病理机制的哲学分析,探讨异常心理病理机制的哲学本质.异常心理同正常心理一样不仅有自然物质世界的各种特性,还有许多自然物质世界不具有的高级和复杂特性.异常心理病理机制的哲学本质是它的意义世界和价值世界.     

肿瘤患者心理困扰管理研究现状及本土化思考

心理困扰存在于肿瘤发生、发展的各阶段,是最常见的问题之一,在国外研究日益聚焦的同时,我们从心理困扰起源出发,回顾肿瘤患者心理困扰管理概况、观察性及实验性研究现状,分析心理困扰管理概念内涵、筛查工具、分类标准、干预模式及最佳管理途径等本土化问题,旨在找出困扰管理与我国国情的契合点,探求肿瘤患者心理困扰管理模式的合理化途径。     

An exploratory assessment of cultural sensitivity in the practices of Lebanese researchers in the field of psychology: implications for national development efforts

The inclusion of the social and cultural characteristics of groups in the concept of national development highlights the contributions that culturally sensitive psychological research can make to development efforts. It also highlights the relevance of assessing and promoting such research, especially in majority world countries where development needs are pressing. In the current study, a content analysis was conducted to assess the degree to which Lebanese psychological researchers in post-civil war Lebanon have engaged in culturally sensitive research practices. The Cultural Sensitivity Measure for Published Research, which was inspired by Adair, Puhan, and Vohra's ( 1993 ) measure of indigenization, was applied to 54 peer-reviewed English- and French-language empirical studies conducted by Lebanese researchers on Lebanese samples within Lebanon. The results suggest that while cultural sensitivity levels were generally low, the sampled researchers engaged in more sensitive practices compared to researchers in the region. For example, they used qualitative methods more often, made more efforts to ensure the cultural compatibility of their methods, and engaged in more complex conceptualizations of culture and its relationship with psychological processes. Furthermore, certain practices, such as studying diverse groups or using findings to suggest real-life applications, were found to be predictive of higher general levels of cultural sensitivity in the sampled articles. These research practices could be fostered in institutional and intellectual contexts, and such initiatives would go a long way in supporting a locally appropriate research infrastructure that contributes to national development efforts.     

How the “Northern Irish” National Identity Is Understood and Used by Young People and Politicians

The conventional understanding of the nation within social psychology is as a category of people or “imagined community.” However, work within the discursive tradition shows that citizens tend to discuss nationhood in a variety of modes, including the use of nonhuman categories such as references to the physical landscape of the country. This article aims to give a more comprehensive overview of how young people understand the Northern Irish identity, a new and potentially inclusive national category in a divided society, and how politicians articulate it in rhetoric. In Study 1, students (N = 286) discussed this identity in 44 peer‐led focus groups. Thematic analysis of their discussions shows four distinct ways in which it is constructed: as a distinctive people, as an identity claim, as a “hot” political project, and as a “cold” or banal indicator of place. In Study 2, Members of the Legislative Assembly at Stormont (N = 49) responded to open‐ended questions about the Northern Irish identity. Each of the parties used different conceptualizations for rhetorical effect. These results give a deeper understanding of the multifaceted nature of national identity and its ability to promote political agendas.     

National Identity and Attitude Toward Foreigners in a Multinational State: A Replication

An analysis of the 1995 Belgian General Election Survey indicates that the bipolar national identity variable, which contrasts citizens who identify exclusively with the Belgian nation with those who identify exclusively with the Flemish or Walloon subnation, measures not only the direction but also the intensity of national feelings. Respondents who are located at the middle of the scale tend to have a weak identification with both the nation and the subnation. On the basis of a structural equations modeling approach involving a test of the construct equivalence in the two regions and a control for agreeing-response bias, it is shown that the bipolar national identity variable and attitude toward foreigners are inversely related in Flanders and Wallonia. In Flanders, citizens with a strong subnational identification tend to have a negative attitude toward foreigners; those with a strong Belgian identification are more positive. This relationship became more pronounced after controlling for the respondents' level of education. In Wallonia, a reverse but less pronounced relationship was found. These findings support the hypothesis that the relationship between the variables of national identity and attitude toward foreigners is not intrinsic, but is at least partly determined by the social representation of the nation.     

个人主义与市民社会——关于个人主义的一种解释

个人主义是西方化发展的一条主线。个人主义可分为极端个人主义与合理个人主义两种。过去人们认为个人主义是在资本主义发展过程中逐步形成的道德原则,与资本主义制度相适应。实际上个人主义是以商品经济为基础的市民社会的产物,资本主义有市民社会,社会主义有市民社会,个人主义在社会主义国家也存在。只是社会主义国家以建立“真正的”集体主义为道德目标,所以它极力反对极端个人主义,只允许合理个人主义存在和发展,并且限制于市场社会领域,反对泛滥于国家生活领域。     

Kant’s,Hegel’s and Cousin’s Perceptions of China and Non-European Cultures: Racialism,Historicism and Universalism,and the Methodology of Comparative Philosophy

The aim of this paper is to discuss some assumptions of comparative philosophy by providing a critical analysis of Hegel’s perception of China and other non-European cultures in relation to Kant’s anthropological works. The main assumption of comparative philosophy is that the temporal-cognitive distance between Plato and Diderot is irrelevant compared to the geographic-cultural distance between Plato and Confucius or Diderot and Dai Zhen. This paper will demonstrate that this culturalist assumption is also a legacy of Hegel’s history of philosophy, whose anthropological basis and historicist framework needs to be deconstructed. Finally, this paper will make reference to Victor Cousin, the French philosopher who introduced German philosophy in France, to show how this thinker’s adaptation of Hegel’s history of philosophy allows us to propose a more inclusive conception of the value of non-European cultures’ intellectual productions and to elaborate, on this basis, a radically non-culturalist framework for comparative philosophy.     

Religious Attendance and Volunteering: Testing National Culture as a Boundary Condition

Numerous studies have documented the importance of religion, and especially of religious congregational attendance, in regard to volunteering. Most of these studies focus on individual and contextual factors, usually within one country. Recent studies suggest that the association between religious attendance and volunteering varies among countries. We hypothesize that national culture plays an important role in explaining volunteering mainly as a moderator of the relationship between religious attendance and volunteering, especially on volunteering to help people in need. To support this position, we used individual‐level data from the World Values Survey (WVS) coupled with national data on cultural measures. This enabled assessment of these relationships using a multilevel analysis of individuals nested in countries. We used two models of national culture, Hofstede (1984) and WVS to explain the differences between countries. We found direct relationships between national culture constructs (power distance and survival/self‐expression values) and volunteering. We also found that individualism, power distance, and survival/self‐expression values moderated the effect of religion on volunteering, with a stronger relationship between religious attendance and volunteering in nationalities with self‐expression values, high power distance, and low individualism. Theoretical and practical implications of this approach are discussed.     

The fear of confession? High Catholic collective narcissism and low secure identification with Catholics predict increased pedophilia myth acceptance

Over the past 30 years, the Catholic Church has been rocked by a series of child sexual abuse scandals worldwide. Some of the religious officials suggested that the children are partly to blame for being sexually abused by priests. We assumed that such convictions (i.e., pedophilia myth acceptance) should be associated with a defensive commitment to one's religious group, captured by religious collective narcissism. In two studies conducted among Polish participants (Study 1, longitudinal, n = 719; Study 2, cross-sectional, n = 357), we found that pedophilia myth acceptance was positively predicted by Catholic narcissism but negatively by secure identification with Catholics. We additionally demonstrated that the effect of Catholic narcissism on pedophilia myth acceptance was mediated by a siege mentality with respect to the religious in-group. We discuss the role of different types of group commitment in predicting in-group criticism and prejudice against underaged victims of sexual abuse.