智者必怀仁？智慧与美德的关系辨析

智慧与美德是独立但相互作用的心理结构。针对其关系,以往哲学家与心理学家基于个人经验和文化观念进行了大量规范性层面的理论思辨,但仍存在理论分歧（线性论、阈值论、从属论）,且缺少以定量方法为主的描述性层面的实证研究,尤其缺乏基于实验的关于“智”与“仁”双向因果关系的探索。未来研究可以借鉴实验伦理学的范式,着眼于研究特定领域、特定情境下智慧与美德之间的双向因果关系,加强中国文化背景下的智慧与美德关系的研究,并探索其潜在的认知神经机制。如何统一智慧与美德关系的“应然”与“实然”的研究,是接下来需要面临的挑战。     

The Manifestation Range of Innately Good Knowledge and Ability,and the Danger of Separation: On Zhuzi’s Question about Understanding Words

Zhuzi (Zhu Xi), Zhang Nanxuan and Lü Donglai continued a discussion begun by Hu Wufeng and his disciples on the subject of “knowing the form of benevolence,” and “seeking for a true mind in an absent one.” One result of their discussion was to make people realize that innately good knowledge and ability are not only manifested in loving one’s parents and respecting one’s elders, but also in the simple acts of drinking when thirsty and eating when hungry. This generated the idea of “manifestation range of innately good knowledge and ability.” However, another conclusion of this discussion claimed that if the desire to drink and eat or the king of Qi’s grudging an ox are included in this range, there would be a danger of viewing innately good knowledge and ability merely as inborn human nature or instinct. This discussion reveals an unsteady relationship between innately good knowledge and ability and the feeling of commiseration, which are sometimes united and sometimes separate.     

情境兴趣的研究进展

兴趣是一种重要的非智力因素,受到研究者的普遍关注。随着对兴趣的深入研究,研究者将兴趣分为个体兴趣和情境兴趣。其中,情境兴趣因其可被人为地控制和改变而成为国内外教育界的研究重点和热点。本文从情境兴趣的概念、分类、维度及影响因素等方面对情境兴趣的研究成果进行综述。     

Lumen Gentium No. 8, and Subsistit in, Again

Francis A. Sullivan says that the one Church of Christ continues to exist perfectly in the Catholic Church, and is present imperfectly in other churches and ecclesial communities. However, he thinks Lumen Gentium 8 also enables us to say that the many churches, non-Catholic and Catholic, are all in the one Church of Christ, since to say the one Church of Christ subsists in the Catholic Church means no more than "continues to exist in" the Catholic Church. In this way, he denies the identity of the one Church of Christ and the Catholic Church. We point out that magisterial documents since Vatican II have consistently refused this proposal, and have instead spoken only of the one Church being present or operative, according to degrees, in non-Catholic churches and communities. We argue that while it is true there is "ecclesial reality" outside the Catholic Church, in that there are elements of truth and sanctification outside of her, the one Church of Christ of which Vatican II expressly speaks is the Church with all the gifts of unity and instruments for salvation with which Christ endowed it. The Catholic Church is not contained in any larger divinely willed and dominically instituted ecclesial reality, and it is without qualification the one Church of Christ and the one Church of Christ is without qualification the Catholic Church.     

The Phenomenological Dimension of Meaning: Words,Vowels, Phonemes As Ways To Sing The World,To Celebrate The World,and To Live It

This is commentary on Cornejo’s Intersubjectivity as co-phenomenology: from the holism to the being-in-the-world-with-others, co-phenomenology, in which meaning is defined as a construal of phenomenological experience, it is not an individual creation, but rather an intersubjective one. In this paper the basic question is how language expresses the world and things and, consequently, what vision of the world is expressed by language and what relationship it creates with the real. Language is a set of differences between signs and meanings. It lives for and by this constant aspiration to say the inexpressible, to capture the elusive. Language tries to express the driving inner movement of the real through references and interlacing, by multiplying the relational threads of meanings. For example, the phonetic gesture performs for the speaker and his listener a certain structuring of experience, a certain modulation of existence. This is a communicative dimension in which meaning is always a process. It is the situation of co-feeling between subjects, in which understanding is achieved, as defined by Cornejo in his essay.

The spiritual dimension and curriculum change

The impetus for curriculum change should ultimately be to improve student learning. Implementing change can be very stressful and diminish a teachers’ sense of well‐being and thereby minimise the chances of successful or effective change. Drawing on a recent study that investigated how faculty leaders managed curriculum change in religious education this paper reports on one key finding which suggested that attention to the spiritual dimension can help teachers to overcome feelings of anxiety and stress and lead to effective change management. In particular this paper identifies some characteristics of connectedness as expressions of the spiritual dimension within an educational context. This paper will situate the findings and provide a brief background to the study and the role of faculty leaders in managing curriculum change. It will then proceed to give an account of the spiritual dimension and how it may be fostered through experiences of connectedness within the educational setting. An overview of some characteristics of connectedness used by the faculty leaders are then outlined and conclusions drawn.     

态度强度的维度结构与研究操作

态度强度指态度具有坚持性和抵抗性的程度及其对信息加工过程和行为产生影响的程度,包括可获得性、两面性、确定性、精细加工、极端性、重要性、知识性、个人相关性和结构一致性9个常见维度。文章介绍了态度强度的操纵和测量方法,对探讨态度强度维度结构的已有研究进行了阐述和总结,在此基础上指出态度强度至少包含三重维度结构,并提出将态度强度与群体水平变量和社会预警系统相联系等研究角度     

工作记忆容量与内容相关性对类别学习的影响

类别学习是通过不断地分类练习,学会如何将类别刺激进行归类的过程。采用2(工作记忆容量:高、低)×4(内容相关性:方向、宽度、亮度、控制组)被试间实验设计,通过两个实验探讨工作记忆容量与内容相关性对基于规则类别学习和信息整合类别学习的影响。结果显示:(1)对基于规则类别学习来说,在高工作记忆容量条件下,当关注相关维度时,类别学习的成绩更好;(2)对基于信息整合类别学习来说,不管工作记忆容量如何,只要关注相关维度类别学习的成绩更好。     

道德建设:价值向度的迷失与回归

本文认为道德结构是规范向度和价值向度的内在统一,然而人们往往偏爱前者,忽视后者,造成了规范向度的膨胀和价值向度的迷失,因此本文着重从理论上对道德的价值向度及其功能作了阐释和论证,并对在道德建设中凸显价值向度的途径作了陈述和分析。