人格智力:一种被“冷落”的“热智力”

人格智力(PI)是指个体在对人格及其相关信息推理的基础上,利用这些信息提高一个人的思想、计划和生活经验的能力,包括识别人格信息、形成人格模型、引导个人选择以及系统化计划和目标等相关领域。作为一种新兴的“热智力”,PI并没有像当年情绪智力(EI)那样受人关注。文章从PI的范畴、领域及其局限性等角度分析了这一新能力遭遇“冷落”的原因,指出了PI在整合以人为中心的智力过程中存在概念宽泛、界限模糊、测量的科学性及其形成与发展等诸多值得反思的问题。     

Clinical implications of The Red Book

This presentation stresses the uniqueness of both the therapist's and patient's personal experience in clinical work and relates this to the significance of The Red Book as Jung's personal odyssey and for me personally as an analyst. I consider The Red Book's enduring relevance alongside recent psychological theories, neuroscience and early mystical writings, and conclude with a clinical vignette of a patient's response to a piece of choral music and subsequent use of active imagination.     

Shame and Guilt—Do They Really Differ in Their Focus of Evaluation? Wanting to Change the Self and Behavior in Response to Ingroup Immorality

Shame and guilt are often theorized to differ on a self versus behavior focus. However, we propose that this is not true when taking a group perspective. In our field study, 196 communal participants were confronted with historical ingroup immorality. Results showed that participants who were old enough to have understood what happened in that time-period felt more guilt and shame than did those who were too young. Partly due to their ingroup anger, shame motivated an intention to change the ingroup self and behavior. In contrast, partly due to personal anger, guilt motivated an intention to change personal self and behavior. This suggests that the distinction between shame and guilt are not as clear-cut as previous research have assumed.     

Hylemorphism,remnant persons and personhood

Animalism is the doctrine that we human beings are – are identical with – animals. Hylemorphism is a form of animalism. In this paper, I defend hylemorphism by showing that while other forms of animalism fall prey to the problem of ‘Remnant Persons,’ hylemorphism does not. But hylemorphism's account of personhood seems to have some very implausible implications. I address one of those implications, and argue that it isn't nearly as objectionable as it might at first appear.     

Will it be me? Identity,concern and perspective

Self-reflexive or egocentric concern has been taken to present a serious problem for reductionist and eliminativist metaphysical accounts of personal identity. Philosophers have tended to respond in one of three ways: by continuing the search for a metaphysical account of identity that (prudentially if not morally) justifies egocentric concern; by accepting that egocentric concern can hold between persons who are not numerically identical; or by advocating the abandonment of egocentric concern altogether. All these approaches, however, distinguish between metaphysical ‘facts’ and affective responses to them. Exploring a well-known example from Bernard Williams, I argue that egocentric concern presents itself as irreducibly first-personal and as making its own set of numerical personal identity claims on the phenomenal level. Williams' example also points to the need to complicate the first/third person schema by factoring in a further distinction between present-tense and implicitly atemporal perspectives on the self. Once this move is made, we can see that the identity claims figured in first-person present-tense experience and those arrived at through metaphysical deliberation need to be distinguished. We should resist the temptation to privilege one perspective over the other in all instances, or to collapse them into a unitary account of selfhood.     

Grief Counseling: An Investigation of Counselors' Training,Experience, and Competencies

Grief is prevalent in counseling, but little is known about the current status of counselors’ preparation and competencies to provide effective care. This exploratory study surveyed counselors (N= 369) on grief training, personal and professional experiences with grief, and grief counseling competence. Multiple regression analyses found training and experience were statistically significant predictors of competence. The strong relationship between variables suggests these concepts may be understood as synonymous. Implications for training, practice, and research are discussed.     

虚假供述影响因素及法律控制

本文以虚假供述的研究方法为起点,结合案例,对自愿型、强迫—服从型和强迫—内化型三种类型的虚假供述进行介绍,从个人因素与情境因素两个方面,对虚假供述的影响因素加以分析。其中,着重阐述了虚假供述的实验室研究范式。在评析影响因素的基础上对我国刑事诉讼的修改提出立法建议,以期在法律上控制影响因素的作用。     

Personality,Personal Values and Growth in Military Special Unit Patrol Teams Operating in a Polar Environment

This longitudinal study assessed personality traits, personal values and personal growth of six two-man Danish military Sirius Patrol teams. The NEO Personality Inventory-Revised (NEO PI-R) findings indicated a psychologically adapted group, consistent with the elevation on the Triarchic Psychopathy Measure (TriPM) Boldness factor. Self-direction, Universalism, and Stimulation were the highest rated and stable values on the Portrait Values Questionnaire (PVQ); the Power value showed a significant linear increase over time. The Posttraumatic Growth Inventory (PTGI) findings indicated perceptions of considerable growth through participating in the Sirius Patrol. Assessment of the combination of personality traits and value hierarchies of other military groups in relation to types of operations engaged in is considered.     

Admiration and adoration: Their different ways of showing and shaping who we are

Admiration and adoration have been considered as emotions with the power to change people, yet our knowledge of the specific nature and function of these emotions is quite limited. From an interdisciplinary perspective, we present a prototype approach to admiration and what has variously been labelled adoration, worship, or reverence. Both admiration and adoration contribute to the formation of personal and collective ideals, values, and identities, but their workings differ. We offer a detailed theoretical account of commonalities and differences in the appraisal patterns and action tendencies associated with the two emotions. This analysis reveals that admiration motivates the internalisation and emulation of ideals embodied by an outstanding role model. Adoration motivates adherence to the teachings and expectations of a meaning maker and benefactor perceived as superhuman or sacred. Thus, the primary function of admiration is to promote individual learning and change, whereas adoration primarily serves to bind communities together.