Fluid insight moderates the relationship between psychoticism and crystallized intelligence

To elucidate potential relationships between personality and intelligence it is necessary to move beyond the ad hoc reporting of correlation coefficients and focus instead on testing deductions from well-established theories. To this end the present paper references Eysenck’s (1995) theoretical work linking the dimension of psychoticism to both psychosis and creative genius. Drawing on this theory it was argued that the relationship between psychoticism and crystallized ability will be conditional on the level of fluid intelligence. Participants (N = 100) completed the Eysenck Personality Questionnaire-Revised (EPQ-R) and the Kaufman Brief Intelligence Test (K-BIT). Moderated multiple regression revealed a significant interaction effect. Crystallized ability (K-BIT vocabulary) was negatively related to psychoticism at low levels of fluid ability (K-BIT matrices) and positively related to psychoticism at high levels of fluid ability. These findings highlight the potential importance of psychoticism within GfGc investment theory.     

Sensitive but not sentimental: Emotionally intelligent people can put their emotions aside when necessary

Are emotionally intelligent people sentimental? Does their greater sensitivity handicap them or are they able, as theory would expect, to experience and regulate emotions flexibly, depending on their goals? We examined this issue in organizational settings. Good managers are indeed expected to be both attuned to feelings (theirs as well as their subordinates’) and able to put them aside when needed to take tough (but necessary) decisions. Our results show that emotionally intelligent managers do make better managers, as reflected by greater managerial competencies, higher team efficiency and less stressed subordinates. Moreover, and most importantly, emotionally intelligent managers are not just nicer managers. As our results show, emotional intelligence has nothing to do with sentimentality. Actually, it is managers with low EI who have the greatest difficulties to put their emotions aside and not let them interfere when inappropriate.     

Discrepancies Between Implicit and Explicit Self‐concepts of Intelligence Predict Performance on Tests of Intelligence

Three studies investigated the correspondence between implicit and explicit self‐concepts of intelligence and how that correspondence is related to performance on different intelligence tests. Configurations of these two self‐concepts were found to be consistently related to performance on intelligence tests in all three studies. For individuals who self‐reported high intelligence (high explicit self‐concept), a negative implicit self‐concept (measured with the Implicit Association Test) led to a decrease in performance on intelligence tests. For participants whose self‐report indicated a low self‐concept of intelligence, positive automatic associations between the self and intelligence had a similar effect. In line with a stress hypothesis, the results indicate that any discrepant configuration of self‐concepts will impair performance. Importantly, the prediction of performance on intelligence tests by the self‐concept of intelligence was shown to be independent of self‐esteem (Study 3). Copyright © 2011 John Wiley & Sons, Ltd.     

Sense of humor, emotional intelligence, and social competence

Associations among sense of humor, emotional intelligence (EI), and social competence were examined in 111 undergraduate students using measures of humor styles, trait cheerfulness, social competence, and an ability test of EI. Emotional management ability was positively correlated with self-enhancing humor and trait cheerfulness, and negatively correlated with trait bad mood. Ability to accurately perceive emotions was negatively related to aggressive and self-defeating humor. Positive humor styles and trait cheerfulness were positively correlated with various domains of social competence, whereas negative humor styles and trait bad mood were negatively correlated with social competence. Finally, the emotional management facet of EI was positively correlated with several social competence domains.     

抑制和加工速度与液态智力的年老化

研究抑制能力和加工速度在液态智力年老化过程中的相对作用。被试为142名18~85岁健康成年人,完成包括抑制优势反应、加工速度和液态智力共13项测验。分层回归分析显示,抑制能力与年龄相关的特异性变异,在控制简单的速度变量时较控制复杂的速度变量时更大;结构方程分析表明,对液态智力年老化的中介作用,当选取较复杂的速度变量时加工速度的作用更大,而当选取较简单的速度变量时抑制能力的作用更大。研究结果表明,在液态智力的年老化过程中,除了加工速度的作用之外,抑制能力也起重要的中介作用。该结果为认知年老化的抑制理论和执行衰退假说提供了认知行为学研究的证据,并且对加工速度理论作了有益的补充和修正     

KANT ON RELIGION AND SCIENCE: INDEPENDENCE OR INTEGRATION?

Abstract. Immanuel Kant's theoretical knowledge and practical knowledge tempt conclusion that natural science and religion are two independent discourses of a dualistic system. To be sure, knowledge is anchored in two kinds of causality. Theoretical knowledge is governed by physical causality. Practical knowledge is concerned with the human capacity to initiate a sequence of events that nature could not accomplish on its own—although in conformity with, not independent of, natural causality. Furthermore, the two realms presuppose a common totality of order not of humanity's creation. Without these presuppositions, we could not experience the world as we do, and it would never occur to us to engage in a scientific investigation of the natural world. Hence, we should first exhaust our attempts at explanation on the basis of physical causality before turning to the aid of teleology. The anomalous becomes an occasion to seek a physical law not yet known whereas the miraculous hinders search for a natural law. However, higher than knowledge of “what is” is our capacity to discern “what should be.” This is an inclusive moral capacity that establishes what it means to be human and unites all moral agents in an invisible kingdom of ends that constitutes a moral culture in the physical world uniting religion and science.     

EMERGENCE AND HUMAN UNIQUENESS: LIMITING OR DELIMITING EVOLUTIONARY EXPLANATION?

Abstract. Philip Clayton's book Mind and Emergence presents a highly sophisticated argument against any kind of uncritical theology that might want to follow science into a world of overly narrow, compartmentalized disciplines that do not sufficiently communicate between themselves. Clayton argues persuasively that the basic structure of the phenomenal world is multileveled, with emergent properties and degrees of freedom that cannot be adequately described, predicted, or explained in terms of lower‐level phenomena only. Moreover, the various levels of organization are linked to one another by interfaces of mutual constraint in terms of upward and downward causation. The most valuable part of Clayton's argument, however, is that in a philosophy of emergence one must also, if not especially, account for the role of the biological sciences and especially for the influence of human thoughts and skills, human choices and actions, and—one of the most important causes of all—human purposes. Clayton's biggest challenge is that the level of human personhood offers us the only appropriate level to introduce the question of God and the possibility of divine agency. I critically evaluate this central claim and its implications not only for the extent of divine influence on the world but also for the scope and limitations of the interdisciplinary dialogue between theology and the sciences.     

聚焦思维结构的智力理论--林崇德的智力理论述评

林崇德的思维结构模型,是其智力理论的核心。因此,林崇德的智力理论,是一种聚焦思维结构的智力理论。不过,林崇德的智力理论,远不止其思维结构模型。他所提出的“智力结构是一个多元结构”的观点、“思维核心说”、“概括基础说”和“思维发展的模式”,也同样是其智力理论的重要内容。通观林崇德的智力理论,不难看出其四大特点:第一,理论性与实践性的有机统一;第二,两点论与重点论的有机统一;第三,智力培养与智力评价的有机统一;第四,不变性与可变性的有机统一。     

智力分布纵论

智力分布本是心理测量的一项重要内容,但众多心理测量教材往往对此论述不足。因此,本文详述有关智力分布的4个论题:(1)正确理解智商组别的组距和组限的表述;(2)4种智力中等标准之比较;(3)3种智力超常标准之比较;(4)如何计算智力分布类别的理论百分比。