科学是中医的“紧箍咒”吗？——中医与科学相关问题的思考

中医的科学属性近年来备受争论,从辩证哲学、科学观念、中医的人文哲学特色等角度剖析中医的哲学内涵和科学隶属,澄清观念,得出结论,中医本身就是一门人文与科学交融的古代科学,传统文化与现代科技的互融互动,合而不同,新世纪发展中医的认识观需要与时俱进。     

明清晋商组织管理结构的验证性因素分析

本研究采用理论分析、专家访谈和文献总结等方法建构了明清晋商组织管理结构的维度。运用管理心理学的相关理论形成了晋商组织管理结构认同评价问卷,对672名被试的测查结果进行处理,以考察明清晋商组织管理的因素结构。通过验证性因素分析得出明清晋商组织管理的因素结构包括六个维度,即w1:唯才是举、任人唯贤;w2:制度严格、号规严谨;w3:德才兼备、量才录用;w4:灵活激励、人身顶股;w5:用人不疑、委以全权;w6:以学保商、以人为本。     

中国逻辑史视野下的先秦易学与名辩学

19世纪以来的中国逻辑史研究,比照西方逻辑,仅仅将先秦的名辩学看成是中国逻辑史的主要部分。其间虽有对《周易》的涉及,但也是浅尝辄止。本文从《周易》经、传产生的年代,特别是《周易》经、传所蕴涵的逻辑内容与先秦名辩逻辑的代表人物孔子、惠施、邓析等人的思想对比,说明先秦易学逻辑对名辩逻辑产生了深刻的影响。得出《周易》的经、传发轫了中国古代逻辑中的推类理论,而名辩学尤其是墨家辩学的推类理论则是对自《周易》以来的推类逻辑传统的总结和提高的结论。     

十多年来中国亲社会心理研究述评

亲社会行为是一个健康和谐社会所需要与竭力倡导的良好行为,用准确丰富的亲社会心理研究成果指导与促进和谐社会的建设是社会心理研究者的责任。最近12年来中国心理学界对亲社会行为有一些研究,但研究的质与量都有欠缺,尤其是成人的亲社会行为研究不多,亲社会心理研究中存在一些观念上的问题。     

耻感与存在

本文从存在本体论维度审视耻与耻感。耻以否定性方式表达了人的内在规定性,耻感则是以否定性方式把握善。耻感形成于对善、自我及二者差距的自觉意识。耻感是一种积极的道德情感,它既是道德自律的内在根据,亦是道德义务、责任、良心的特殊存在方式。有耻无违是社会风尚清明的基本条件之一。     

The Reinforcing Value of Lottery Tickets,and the Synergetic Effect of Distinct Reinforcements

We present two experiments that explore the reinforcing value of lottery tickets. Participants are faced with a repeated choice task between a safe alternative and a risky prospect that provides a chance to win a lottery ticket to be played at the end of the study. Study 1 considers situations in which the risky option leads to a slightly higher expected value than the safe alternative. It shows that the risk‐taking rate increases with the probability to win the lottery ticket, but it is below 50% even when this probability is high. Study 2 shows limited sensitivity to the expected value of the risky prospect. The results can be explained with the assumption that participants rely on small samples of past experiences, and that their reaction to lottery tickets reflects large variability. The relationship between the current results and previous research on the synergetic effect of distinct reinforcements and the “pat on the back paradox” is discussed. Copyright © 2016 John Wiley & Sons, Ltd.     

Relationships between general self-efficacy,planning for the future,and life satisfaction

In this study we investigated relationships between general self-efficacy, the propensity to plan for the future, the consideration of future consequences, and overall life satisfaction. The sample consisted of 242 university students, with ages ranging from 16 to 31 (M = 18.5, SD = 1.7). Participants completed the New General Self-Efficacy Scale (NGSES), the Continuous Planning Scale (CPS), the Consideration of Future Consequences Scale (CFCS), and the Satisfaction with Life Scale (SWLS). Analyses demonstrated that all variables were significantly intercorrelated, with general self-efficacy being most strongly related to the SWLS, followed by the CFCS and the CPS. Implications are discussed.     

平辈亲属词语义加工中长幼概念的空间隐喻和重量隐喻——来自中国朝鲜族和汉族的证据

采用具身认知范式考察平辈亲属词语义加工中长幼概念的空间和重量隐喻,比较中国朝鲜族和汉族的长幼观念。实验1表明,中国朝鲜族人在平辈亲属词语义加工中对平辈年长亲属词的加工快于对平辈年幼亲属词的加工,并且存在着部分的上下隐喻一致性效应,平辈年幼亲属词呈现在屏幕的下方加工得快。汉族人在平辈亲属词语义加工中存在着完整的上下隐喻一致性效应:平辈年长亲属词呈现在屏幕上方加工得快,平辈年幼亲属词呈现在屏幕下方加工得快。实验2表明,"左大右小"的亲属词对促进了中国朝鲜族人对"左重右轻"天平倾斜方向的判断,表明亲属词对蕴含的长幼概念激活了重量概念,但对汉族人的天平倾斜方向判断却无显著的影响。实验3表明,"左重右轻"的天平倾斜方向促进了中国朝鲜族人对"左大右小"的朝鲜语亲属词对的年龄比较,表明重量加工激活了长幼概念,但不影响汉族人对汉语亲属词对的年龄比较。朝、汉两个民族对平辈亲属词的不同隐喻方式源于不同的文化图式,反映了两个民族的长幼文化的差异:与汉族人相比,中国朝鲜族人更重视长幼秩序,对长幼规范的要求更加严格。     

Reflections on the Jungian nature of psychology as the discipline of interiority: a response to Saban's ‘Misunderstandings’

Psychology as the discipline of interiority is the name of the psychology that has developed from Wolfgang Giegerich's work in the field of analytical psychology. This article offers a counterview to that of Mark Saban's claim that Giegerich's psychology is ‘irrelevant’ to Jungians today and is based on a fundamental misunderstanding of the nature of Jungian psychology. It will be shown that, in fact, it is a fundamental misunderstanding of Giegerich's work that has led Saban to form erroneous conclusions. Links between Jung's and Giegerich's conceptions of the ‘objective psyche’ will be highlighted, along with other examples of how, contrary to Saban's conclusions, psychology as the discipline of interiority has obvious connections to, and grounding in, Jungian psychology.