奖赏结构与结果效价对儿童自我—他人成就归因与评价的影响

本研究旨在考察不同的奖赏结构和结果效价对儿童自我-他人成就归因、自我-他人奖赏评价的影响。实验采用2×2×2混合设计,其中自我-他人归因与评价为被试内设计。被试为小学五年级学生74名(男生36人,女生38人),实验通过解决一系列迷津测验来创设成功和失败情境。实验结果表明,奖赏结构对儿童自我-他人能力归因的影响、奖赏结构与自我-他人归因的交互作用对能力归因的影响、自我-他人运气归因均达到了显著性水平;努力和任务难度归因不显著;儿童对自我和他人的成就结果倾向于做能力和运气归因,较为忽略努力和任务难度在成就行为中的作用。     

戴震义理之学中的人性结构模式

戴震的人性学说是其义理之学的重要组成部分,是建构在其坚实的“血气心知”基础之上的。戴震论“性“,已不单纯局限于“性”之自身,而是具有超越“性”自身的人类学或伦理学的含义。本文将从人性的生成阶段、人性的自然结构和社会结构等方面对戴震的人性结构模式学说做一番梳理。     

Can animation compensate for temporal processing difficulties in deaf people?

This article addresses the issue of animation as an aid for temporal processing difficulties in deaf people learning the Highway Code. A decision-making task involving static or animated road situations was performed by 21 deaf and 24 hearing participants. They were confronted with four types of driving situations (overtaking, negotiating roundabouts, highways, and intersections) and had to decide whether or not to proceed. Participants were presented with two different formats (static vs. animated) and two levels of difficulty (simple vs. complex). Results showed that deaf participants had poorer performances in the static condition than hearing participants. Performance was better in the animated condition than in the static condition, especially in deaf participants. The benefits of animation were greater in complex situations for all participants. Decisions made on dynamic road situations were facilitated by the presence of spatiotemporal dimensions. These proved helpful to deaf candidates who have difficulties in this particular area.     

ANTISTRUCTURE AND THE ROOTS OF RELIGIOUS EXPERIENCE

The cognitive and evolutionary sciences of religion offer a standard model of religious representations, but no equivalent paradigm for investigating religiously interpreted altered states of consciousness (religious ASCs). Here, I describe a neo-Durkheimian framework for studying religious ASCs that centralizes social predictive cognition. Within a processual model of ritual, ritual behaviors toggle between reinforcing normative social structures and downplaying them. Specifically, antistructural ritual shifts cognitive focus away from conventional affordances, collective intentionality, and social prediction, and toward physical affordances and behavioral motivations that make few references to others’ intentional states. Using synchrony and dance as paradigmatic examples of antistructural ritual that stimulate religious ASCs, I assemble literature from anthropology, cognitive neuroscience, and philosophy of language to offer fruitful empirical predictions and opportunities for testing based on this framework. Among the empirical predictions is that antistructural ritual may provide for cultural change in religions when religions are construed as complex adaptive systems.     

中国人善良人格量表的编制及信效度检验

中国的心理学研究充满了道德色彩,研究以善良人格概念及结构为基础,编制了中国人善良人格量表。研究根据已有的善良人格词汇对应编写具体条目,经过分析整合后初步保留29个善良人格条目,在此基础上研究招募960名被试,分别进行探索性因素分析和验证性因素分析,并建构了善良人格的二阶四因子结构。研究结果表明善良人格量表具有良好的信效度,是测量中国人善良人格的有效工具。     

中国人幸福人格的结构与内涵

幸福人格是影响个体幸福感的重要人格特质。为了探索中国人幸福人格的结构和内涵,研究基于人格的词汇学假设,从以往研究者编制人格测验使用的初始词汇表中,筛选出225个与幸福感有关的人格词语。通过探索性因素分析和验证性因素分析,最终得到49个幸福人格词语。因素分析结果显示：中国人的幸福人格包含胆识、美德、乐观三个维度。以Campbell幸福感量表、主观幸福感量表和中国大五人格问卷简式版为效标的分析结果表明,幸福人格各维度得分可有效预测幸福感。     

Varieties of musical experience

In this paper, we argue that music cognition involves the use of acoustic and auditory codes to evoke a variety of conscious experiences. The variety of domains that are encompassed by music is so diverse that it is unclear whether a single domain of structure or experience is defining. Music is best understood as a form of communication in which formal codes (acoustic patterns and their auditory representations) are employed to elicit a variety of conscious experiences. After proposing our theoretical perspective we offer three prominent examples of conscious experiences elicited by the code of music: the recognition of structure itself, affect, and the experience of motion.     

A Swedish adaptation of the Emotional Contagion Scale: factor structure and psychometric properties

The Emotional Contagion Scale (ECS) is a self-report scale used to measure individual differences in susceptibility to converge towards the emotions expressed by others. The original American ECS (Doherty, 1997), translated into Swedish, was completed by 665 undergraduate students in two independent samples (N = 233 and N = 432, respectively). To investigate the factor structure of the ECS, confirmatory factor analyses of alternative models derived from previous research in emotion and emotional contagion were conducted. The results showed that the proposed one-dimensional structure of the ECS was not tenable. Instead a multi-facet model based on a differential emotions model and a hierarchal valence/differential emotions model was supported. Cross-validation on the second independent sample demonstrated and confirmed the multi-faceted property of the ECS and the equality of the factor structure across samples and genders. With regard to homogeneity and test-retest reliability, the Swedish version showed acceptable results and was in concordance with the original version.