Five women talk about work‐related brief therapy and therapeutic writing

Therapeutic writing can play a valuable role in brief, workplace counselling. The present study explores the experiences of five women who used therapeutic writing in this context. Ethical and methodological dilemmas in carrying out this research are highlighted. The study also demonstrates the use of ‘fictionalist’ accounts as a way of overcoming some of the difficulties associated with the dual role of practitioner/researcher, especially confidentiality.     

The error statistical philosopher as normative naturalist

We argue for a naturalistic account for appraising scientific methods that carries non-trivial normative force. We develop our approach by comparison with Laudan’s (American Philosophical Quarterly 24:19–31, 1987, Philosophy of Science 57:20–33, 1990) “normative naturalism” based on correlating means (various scientific methods) with ends (e.g., reliability). We argue that such a meta-methodology based on means–ends correlations is unreliable and cannot achieve its normative goals. We suggest another approach for meta-methodology based on a conglomeration of tools and strategies (from statistical modeling, experimental design, and related fields) that affords forward looking procedures for learning from error and for controlling error. The resulting “error statistical” appraisal is empirical—methods are appraised by examining their capacities to control error. At the same time, this account is normative, in that the strategies that pass muster are claims about how actually to proceed in given contexts to reach reliable inferences from limited data.     

三维图形的客体和空间工作记忆存储时程研究

研究采用单探测变化检测范式,探讨了三维图形在视觉客体和空间工作记忆中的存储时程。实验一的三维图形由不同颜色、形状组成,实验二的图形由不同颜色、图案组成。两个实验的结果均发现:被试的正确率随刺激间隔时间的延长而显著下降; 空间工作记忆任务的正确率显著高于客体工作记忆任务。研究结果表明,视觉刺激消失后,不论是客体信息还是空间信息,均随间隔时间的延长而逐渐衰退,且客体信息衰退的速度比空间信息快。总体来看,三维图形的客体和空间信息在视觉工作记忆满负荷条件下能保持大约3～5秒的时间。     

略论马一浮视野中的三易之义

三易之义是马一浮先生易学思想中的一项重要内容。马先生运用三易之义来解说心性论、功夫论,吸收儒家和佛家在心性论、功夫论方面的成果,使儒家和佛家义理互相阐发而明晰,既展现了他强调通过功夫证悟本体的学术宗旨,又体现了圆融会通的学术特色。马先生以其远见卓识发挥了他作为一个大儒的作用。     

Moving Beyond Computational Cognitivism: Understanding Intentionality,Intersubjectivity and Ecology of Mind

The emergence of the Cognitive Sciences, in the middle of the 20th Century, was initially based on an abstract model of the mind: the computer metaphor. The human mind was understood in analogy to the digital computer, as a rule-based, symbol processor. As a consequence, the human being was envisioned as logically-rationally guided, radically disembodied and isolated from culture. Over the last few decades, several disciplines, such as Biology, Mathematics, Philosophy, Psychology and Neuroscience, have begun to address the study of intentionality, intersubjectivity and natural cognition. Searching for a better understanding of these complex issues, a number of approaches have been developed with the promise of capturing the specific qualities of human cognition, radically omitted from a computationalist view of mind. Nevertheless, since these research programs are rather recent, concrete methodological designs and empirical approaches in the form of experimentally testable hypotheses are still scarce. This special issue brings together several perspectives in order to propose alternative research approaches in the topics of Intentionality, Intersubjectivity and Ecology of Mind. We believe it is necessary to discuss and advance towards explicit empirical frames in the form of actual experiments, specific predictions and formal models. The essays presented here constitute an attempt to move in this direction, with the specific aim of reconsidering the study of some forgotten properties of brain and mind.     

对于中国古典道家"自我"的一种新的解读

中国古典道家中并没有“自我”这一概念,但却拥有丰富的关于“自我”的思想。该文在对照西方传统自我观念的基础上,理解中国古典道家的“自我”。指出道家的自我是一种无知的自我、无为的自我、无欲的自我;是一种顺应的自我;是一种幽默化的自我。希望这种解读在某种意义上能够丰富与发展“自我”的概念,并为心理学对于当代中国人“自我”的研究提供些许借鉴。     

"韦编三绝":孔子晚年的宗教诉求——孔子与《易经》关系新论

孔子晚年“读《易》,韦编三绝”,但是,孔子既没有像民问那样把《易经》看作是一部占卜之书,同时也没有像对待《诗》、《书》、《礼》、《乐》那样对它进行一定整理,以期从中发(?)出进行社会教育的资源并找到根治社会疾病的良方。孔子之读《易》只是为了使自己的个人生活合乎《天命》从而提升个己的生命品质。可以说,孔子的“读《易》”只是他个人的一种宗教生活,体现了他对《易经》的宗教诉求;相反,孔子之删定整理《诗》、《书》、《礼》、《乐》则是他面对社会公众的学者生活,体现了他对《诗》、《书》、《礼》、《乐》的学术诉求,换言之即,孔子与《易经》之间的关系是一种宗教关系,而孔子与《诗》,《书》、《礼》、《乐》之问的关系却是一种学术关系,两者不可同日而语。     

传统中国文化处理心理健康问题的三种思路

近年来 ,从中国文化的角度进行心理健康问题的研究越来越多 ,但是从文化整体的角度对这一问题的研究尚嫌不够。本文认为 ,虽然传统中国文化没有现代心理学意义上的心理健康的说法 ,但是由于人的存在的共同性 ,传统中国文化客观上具有处理心理健康问题的功能。这表现为三种思路 :信仰—养性的思路 ,养生—治身的思路 ,迷信—功利的思路。它们各自对心理健康有自己的见解和做法。文章分析了这三种思路的基本情况和特征 ,并进一步讨论了它们对当代心理健康研究的启发