Stop the blame game: An analysis of blaming on Weibo during the early days of the COVID-19 pandemic in rice and wheat areas in China

In the pandemic era, social media has provided the public with a platform to make their voice heard. One of the most important public opinions online during a pandemic is blame. Blame can lead to stigma towards patients as well as potential patients and decrease social cooperation, which might impede prevention and control measures during epidemics. Thus, studying online blame during the early days of COVID-19 can facilitate the management and control of future pandemics. By analyzing 3791 posts from one of the most popular social media sites in China (Weibo) over the 10 days immediately after COVID-19 was declared to be a communicable disease, we found that there were four main agents blamed online: Individuals, corporations, institutions, and the media. Most of the blame targeted individual agents. We also found that there were regional-cultural differences in the detailed types of blamed individual agents, that is, between rice- and wheat-farming areas in China. After controlling influence of distance from the epicenter of Wuhan, there were still stable differences between regions: people in wheat areas had a higher probability of blaming agentic, harmful individuals, and people in rice areas had a higher probability of blaming individuals with low awareness of social norms for preventive health behavior. Findings have implications for preventing and predicting blame across cultures in future pandemics.     

Behavioral consequences of intergroup sensitivity

Communication of criticism between groups is important to productive societal discourse, but may serve to inflame conflict. The defensive rejection of intergroup, relative to intragroup, criticism (intergroup sensitivity effect [ISE]) may contribute to such divides. The ISE has been observed in self-report measures, but such measures are weak and biased predictors of actual (divisive) behavior. We review recent research demonstrating that the ISE does have costly behavioral consequences. We next consider the debate concerning whether the ISE reflects defense of a valued social identity or enforcement of a conversational norm. We therefore review recent evidence for an ISE among individuals lacking identification with the target of the criticism. Third, we examine how the ISE may affect a variety of behaviors relevant to societal divisions, including political reconciliation, environmental sustainability, and vaccination. Lastly, we outline future research that can clarify the underlying mechanisms of the ISE and promote conciliatory intergroup behavior.     

Tightness shifts in the U.S. and China: Implications of tightening or loosening norms during the coronavirus pandemic

Emergent research identifies cultural tightness-looseness as an important factor for understanding cross-national outcome differences during the coronavirus pandemic. Because perceived tightness-looseness can be measured as an individual-level difference rather than a nation-level difference, and because tightness-looseness may shift during large-scale crises, we investigated whether such shifts occurred early in the coronavirus pandemic in both China (a relatively tight nation, n = 3642) and the U.S. (a relatively loose nation, n = 3583) across three cohorts. Tightness increased across cohorts in China and reduced across cohorts in the U.S. These changes transmitted corresponding indirect effects whereby compliance and institutional trust (scientific and government) about the pandemic were increased in China across cohorts, but decreased in the U.S. across cohorts. These patterns extend advice that national governments can increase compliance and trust via “tightening” by cautioning against norm-setters signaling the reverse (that norms about compliance are loose) given the outcomes observed in the U.S. samples.     

BIOLOGY AND THE SOCIAL SCIENCES

Abstract. The sciences may be conceptualized as a hierarchy ranked by level of organization (e.g., many-body physics ranks above particle physics). Each science serves as an antidiscipline for the science above it; that is, between each pair, tense but creative interplay is inevitable. Biology has advanced through such tension between its subdisciplines and now can serve as an antidiscipline for the social sciences—for anthropology, for example, by examining the connection between cultural and biological evolution; for psychology, by addressing the nature of learning and the structure of the unconscious; for economics, by examining economically irrational behavior and by comparing economic activity in humans and other species. Sociology, concerned mainly with advanced literate societies, is relatively remote from the genetic basis of human social behavior. However, moving between biological and social levels of organization generates richness and points to new and unexpected principles.     

孟子的心理学思想研究

该文较系统地论述了孟子的普通心理思想。主要问题是:心理学思想的基本观点,知虑心理思想,情欲心理思想,志意心理思想,智能心理思想,性习心理思想。     

人类颜色视觉的计算理论

该文有机地结合了计算视觉理论和生态学视觉理论,指出颜色信息处理的根本任务是检测环境中的光不变量。在此基础上,作者提出了颜色视觉的计算理论以及计算理论本身的生物学标准。初级视觉计算是典型的不适定问题,动物的视觉系统则利用视环境中存在的条件将该不适定问题转化为定解问题。本文引入颜色视觉计算的免要条件,客观性约束,以及颜色认知的神经表象,证明了上述约束下颜色算法的存在性。本文给出了构造颜色知觉的基本假设。同时,该文还讨论了与上述问题密切相关的几个基本问题:神经表象的完备性,主观色觉的客观性,明度知觉和颜色知觉的统一,人类主观色觉的实现方式。     

ON THE "USE" OF NEOPRAGMATISM

Abstract. The present article continues an earlier critique of Robbins's and Rorty's neopragmatism. Their skepticism about the traditional concept of correspondence and about the criteria for truth are both unjustified, and their own assertion of meaning as usefulness either presupposes a prior notion of linguistic reference or fails to qualify as a sufficient criterion for knowledge. The difficulties with neopragmatism have implications for two other areas of the religion/science discussion, postmodernism and empirical Theology. Postmodernism shares neopragmatism's mistakes regarding the philosophy of language and can be rejected without endangering one's empiricism, humanism, or naturalism. By contrast, the strengths of empirical Theology, and of religious empiricism in general, can be preserved without Robbins's proposed ban on metaphysics.