最心安处是吾乡：本体安全感威胁对家乡品牌偏好的影响

全球化进程的加快和贸易战的发生让人们处于一种本体不安全的状态中, 即人们的本体安全感受到了威胁。本文研究了消费者本体安全感威胁对家乡品牌偏好的影响。三项研究的结果表明, 相比本体安全感没有受到威胁的个体, 本体安全感受到威胁的个体对家乡品牌的偏好度更高, 其中家乡依恋起到了中介作用。具体而言, 本体安全感受到威胁的个体更倾向于依恋可以提供常规生活和构建个人身份的家乡, 以此寻求本体安全感恢复, 从而增加了对家乡品牌的偏好。实验结果还发现, 自然栖息地情境展露在本体安全感威胁对家乡品牌偏好的作用中起到调节作用。具体而言, 当展露于自然栖息地情境时, 本体安全感受到威胁的个体能够通过对自然栖息地这一更广泛的地点依恋来对抗本体安全感威胁, 不再需要寻求家乡依恋来缓解本体安全感威胁, 从而使其在对家乡品牌和非家乡品牌的偏好上不再呈现出差异。本研究的发现丰富了现有本体安全感和品牌偏好的相关研究, 为品牌提供了一种新的本土营销策略, 具有丰富的理论贡献和管理启示。     

Characteristics of personally important episodic memories,counterfactual thoughts,and future projections across age and culture

We have limited knowledge as to whether the phenomenological differences between episodic memories, counterfactuals, and future projections show the same pattern across age groups and diverse samples. Here we compared the characteristics of these mental events, reported by younger and older participants in a Turkish (Study 1) and in an American sample (Study 2). In both studies, memories contained more sensory-perceptual-spatial details, were easier to bring to mind, and more specific. Future projections were the most positive, whereas counterfactuals were the least emotionally intense. In Study 1, older participants rated the events more positively and experienced them with more perceptual detail, whereas younger participants reported the future to be more voluntarily rehearsed, important, and central. These age differences did not replicate in Study 2. Overall, phenomenological differences between the events are robust and replicate across diverse samples. However, age differences are more sensitive to cultural or individual differences.     

Bonding and bridging social capital and their associations with self‐evaluated community resilience: A comparative study of East Asia

The purpose of this study is to test key social capital indicators in a disaster context by considering the bonding and bridging types of social capital. Using the East Asian Social Survey, this study chooses three behavioural/cognitive elements of social capital—social trust, voluntary association membership, and personal networks—and divides them into bonding and bridging social capital, in‐group and out‐group trust, homogeneous and heterogeneous membership, and strong and weak ties to test their effects on self‐evaluated community resilience to natural hazards. The results showed that social trust and personal networks had strong positive effects, but the effect of voluntary association membership was positive in societies with high rates of membership (Japan and South Korea) and negative in a society with a low rate of membership (Taiwan). Furthermore, while bonding social capital generally showed a stronger effect than bridging social capital in East Asia, a society with more frequent and intense disasters (Japan) showed a strong effect of heterogenous membership on self‐evaluated community resilience. This study connects two aspects of social capital studies—the elements and the types of social capital—and the findings imply that the relationship between social capital and community resilience may have some mediator variables.     

Thinking about the Needy, Justice, and International Organizations

This article has three main parts, Section 2 considers the nature and extent to which individuals who are well-off have a moral obligation to aid the worlds needy. Drawing on a pluralistic approach to morality, which includes consequentialist, virtue-based, and deontological elements, it is contended that most who are well-off should do much more than they do to aid the needy, and that they are open to serious moral criticism if they simply ignore the needy. Part one also focuses on the United States, and illustrates both how incredibly wealthy the U.S. is and some of the spending habits of its citizens; however, its considerations apply to the well-off generally. Section 3 considers whether justice provides reasons for helping the needy. Noting that justice in an extremely complex notion, it discusses numerous considerations relevant to justices scope and implications, including an extended Rawlsian conception of justice, an absolute conception, a comparative conception, the distinction between natural and social justice, and various elements of common-sense morality. Section 2 also distinguishes between agent-relative justice-based reasons, which are relevant to whether we act justly, and agent-neutral justice-based reasons, which are relevant to whether we have reasons of justicefor acting. Correspondingly, it argues that even if one can ignore the needy without acting unjustly, as philosophers like Robert Nozick and Jan Narveson contend, there may be powerful reasons of justicefor addressing their plight. Section 4 briefly address the responsibilities of international organizations like the World Bank, the International Monetary Fund (IMF), and World Trade Organization (WTO). Drawing on Section 2, it is suggested that in addition to standard reasons to act justlytowards needy members of the worlds community, there will be reasons of justicefor such organizations to aid the needy in both present, and future, generations. The article concludes by contending that the well-off in countries like the U.S. have reason to view international organizations like the World Bank, IMF, and WTO as their agents, and to seek to insure that they alleviate misfortunes amongst the worlds needy.     

Theological Ethics, Moral Philosophy, and Natural Law

The article deals with the relationship between theological ethics and moral philosophy. The former is seen as a theoretical reflection on Christian ethics, the latter as one on secular ethics. The main questions asked are: (1) Is there one and only one pre-theoretical knowledge about acting rightly? (2) Does philosophy provide us with the theoretical framework for understanding both Christian and secular ethics? Both questions are answered in the negative. In the course of argument, four positions are presented: theological ‘unificationism’, philosophical ‘unificationism’, theological ‘separationism’ and Lutheran ‘dualism’. It is argued that the latter position is most convincing. It is dual in the sense of being both a theory of Christian ethics and of including a recognition of natural law. Hence, it unites a particularistic and a universalistic point of view. In the last section a reformulation of the Lutheran position is attempted in making use of the ethical theory of Knud E. Løgstrup's The Ethical Demand.     

时间洞察力的理论研究

对时间洞察力的理论研究进行了总结和回顾,把时间洞察力的观点归纳为八个方面：时间洞察力的发展观、性别观、学业观、生活观、文化观、健康观、人格观及精神病理学观点。认为时间洞察力研究应该把重点放在理论构建和因果关系的探讨上。     

The Laozi Code

The term “dao” (道) has been playing the theoretically paradigmatic role in almost all East Asian philosophies, religions, and cultures. The meanings of the term “dao” in the Dao De Jing and other ancient East Asian texts have remained hermeneutically problematic up to this point in time. This article argues that one of the main causes of this hermeneutical problematic is the failure to establish a theoretically formal typology of the “dao.” It further suggests that a hermeneutically disciplined reading of the 76 uses of the term “dao” in the Dao De Jing accomplishes two important goals: (1) it demonstrates that a typological approach may enhance an understanding of the Laoian Dao, and (2) it provides some good data to begin reconstructing such a theoretically formal dao-typology.     

语言——自然选择的一种适应

该文认为人类的语言能力是一种生物学意义上的适应,是自然选择的产物。人类的语言与自然界中其它复杂的生物学适应相类似,也具有特定的机能。语言的特定机能在于编码叙事性信息并与他人分享,这与人类认知活动中因果推理所具有的高度社会性特点相一致。两个新的研究领域,进化博弈理论和分子进化选择理论,都证实了语言是一种受到自然选择的进化适应     

进化心理学概览

该文认为处于萌芽状态的进化心理学作为一个新的心理学分支学科对人类心理运行机制提出了一些基本的解释与预测。该文也讨论了进化心理学研究遭受到的两种批评,其一是文化的重要性没有得到重视;其二是进化历史是“假想的故事”。同时作者认为完整地理解心理学研究课题需要进行最终水平的因果分析,只有掌握与运用自然选择理论才能从最终水平上理解研究课题