幼儿心理理论的发展与其日常同伴交往关系的研究

通过行为观察(儿童与同伴的一对一游戏)、同伴提名和教师评估,探讨心理理论发展与儿童日常同伴交往之间的关系。52名4~5岁的学前儿童参与了本实验。研究结果表明:(1)4岁以后,儿童的心理理论能力产生了实质性的变化。(2)幼儿心理理论的发展与儿童游戏情境中的同伴交往具有显著的正相关,心理理论发展水平不同的儿童在游戏中的“交往敏感”和“交往表达”两方面具有极其显著的差异。(3)儿童的心理理论水平整体上与同伴提名、教师评估相关不显著,但与儿童的亲社会行为具有紧密的关系。我们推测,儿童心理理论的发展通过影响亲社会行为间接指导儿童日常生活中的同伴交往与同伴关系。     

药物滥用者健康认知与维护行为的实证研究

参考健康信念模式自行设计结构式问卷调查,以药物滥用者为研究对象,运用双变项分析检定不同健康信念之疾病认知的就医行为是否有差异。自觉严重性与自觉障碍性药物滥用者就医意愿差异有统计学意义（χ²=28.0,P＜0.001）。自觉严重性与自觉障碍性越低且无社会保险的药物滥用者,其就医意愿则越低（χ²=47.807,P＜0.001）。劳动力人口中,毒品花费越高和第一次接触毒品年龄越大的药物滥用者,其就医花费亦越高（r=0.522,P＜0.001）。加强药物滥用者对疾病的认知提升其求医行为、降低疾病感染率,增加就医管道避免疾病恶化造成社会资源浪费,以供后续政策拟定与医疗质量改善之参考依据。

     

溯因推理视角看妄想信念的生成机制

溯因推理是为事件赋予解释的认知过程,妄想信念可被看作对病态体验赋予的荒谬解释。以溯因推理作为逻辑认知模型,可以分辨妄想信念形成过程中的病态与合理成分。基于该模型,妄想信念的出现需同时满足以下条件:第一,患者产生了虚幻的主观体验,它的产生源自某种生理性病变;第二,患者缺乏对这一解释进行实际验证的动机或能力,因而坚信自己为其赋予的解释。两大因素中前者是与生理反应关系密切的自动过程,后者是与认知能力关系密切的反思过程。     

Rethinking Human Rights A Review Essay on Religion, Relativism, and Other Matters

In reviewing five edited collections and one monograph from the 1990s, the article summarizes the present status of the human rights revolution that was signaled by the adoption in 1948 of the Universal Declaration of Human Rights . It goes on to elaborate and evaluate some of the attempts contained in these books to deal with theoretical and practical controversies surrounding the subject of human rights, particularly the discussion of what to make of cultural relativism as far as human rights are concerned. Finally, the article summarizes some recent thinking and research on a neglected area, namely compliance with human rights standards protecting freedom of religion or belief.     

The puzzle of transparency and how to solve it

ABSTRACT

According to the transparency approach, achievement of self-knowledge is a two-stage process: first, the subject arrives at the judgment ‘p’; second, the subject proceeds to the judgment ‘I believe that p.’ The puzzle of transparency is to understand why the transition from the first to the second judgment is rationally permissible. After revisiting the debate between Byrne and Boyle on this matter, I present a novel solution according to which the transition is rationally permissible in virtue of a justifying argument that begins from a premise referring to the mental utterance that is emitted in the course of judging ‘p.’     

‘Pissed Off and Confused’/‘Grateful and (Re)Moved’: Affect,Privilege and National Commemoration in Aotearoa New Zealand

This article explores affect, colonial privilege, and the cultural politics of national commemoration in Aotearoa New Zealand. Based on focus-group interviews around two major national days, we examine means through which feelings and emotions are deployed in ways that enable the reproduction of social advantage. Situating affect within patterns of relationship, four interrelated affective-discursive practices are explored. In relation to Waitangi Day, agents tend to work under the rubric of anger and confusion. For Anzac Day, being grateful and moved shapes the interaction, although participants often indicate preferences towards “having a day off.” Given the colonial context in which these practices circulate, analysis observes the associated freedom and ease by which affective-discursive privilege is (re)produced. Often incongruent and rarely challenged, privilege allows associated actors to do what they want, when they want, however they want. This affective climate authorizes the ongoing reproduction of, and justification for, membership to a higher-status ethnic group of which unearned opportunities and entitlements remain its everyday, expected currency.     

Transparency and reflection

ABSTRACT

Much recent work on self-knowledge has been inspired by the idea that the ‘transparency’ of questions about our own mental states to questions about the non-mental world holds the key to understanding how privileged self-knowledge is possible. I critically discuss some prominent recent accounts of such transparency, and argue for a Sartrean interpretation of the phenomenon, on which this knowledge is explained by our capacity to transform an implicit or ‘non-positional’ self-awareness into reflective, ‘positional’ self-knowledge.