高低幸福感人群的负情绪特点：生理和表情的依据

为了检测高、低幸福感人群的负情绪反应诸多特点, 研究在实验室诱发厌恶情绪, 以比较高、低幸福组在情绪主观报告、生理、表情、恢复力及调节策略等方面的差异。组间比较结果显示：(1)负情绪情境下, 低幸福组生理唤醒(HR和GSR)较强, 有较多表情抑制; 高幸福组有更多表情行为, 恢复较快; (2)高幸福组有较强的认知再评习惯。研究提示, 逆境中, 高幸福感人群将有较强的情绪表达与恢复力, 低幸福感人群则保留较强的情绪生理动力。     

Happiness,Faith, Friends,and Fortune—Empirical Evidence from the 1998 US Survey Data

This paper studies both pecuniary and non-pecuniary factors affecting happiness—an issue that has sparked a great deal of interest in the economic literature. Using an ordered Probit model and the 1998 general social survey (GSS) data, the paper empirically demonstrates the extent to which socioeconomic and demographic variables along with faith and emotionally based factors may determine happiness. The 1998 survey was conducted nearly at the conclusion of one of the longest economic expansion—a high income low inflation era in the US history. However, the findings tend to suggest that the absolute value of nominal income insignificantly, but non-pecuniary elements (faith and emotionally based factors including financial security) significantly determine happiness.

THE PARADOX OF INQUIRY IN AUGUSTINE'S CONFESSIONS

Abstract: The Confessions recounts Augustine's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine's resolution of the paradox of inquiry as it applies to the special case of searching for God. I claim that he develops a model, relying on the universal human experience of joy and truth, that identifies a starting point that (1) is common to all human beings, (2) is sufficient for guiding a successful search for God, and (3) avoids commitment to recollection of experiences prior to birth. The model is crucial to Augustine's rejection of traditional Platonist views about recollection.     

The Early Stoics and Aristotelian Ethics

Aristotle's philosophical legacy should be accepted as one of the historical influences that shaped Stoic moral and psychological thought,even if this influence needs to be demonstrated in each individual case rather than be taken for granted in general.Having discussed the methodological issues raised by the state of our documented evidence,I focus upon the particular philosophical agenda bequeathed by Aristotle,the issue of the structure of the human soul,and the theory of character and emotion.I argue that Aristotle's influence upon the Stoics is not only a matter of their adoption of Aristotelian themes or concepts but that,given the aporetic quality of much of Aristotle's writing,they accepted options as discussed,and actually rejected,by Aristotle.In particular,the Stoics have been influenced by deliberations in which Aristotle discusses,adapts or rejects positions associated with the philosophical hero of the Stoics,Socrates (in particular in De an.II,9-10 and EN Ⅶ,1-11).Seen in this light,the Aristotelian legacy appears to be even more relevant to explaining distinctive and in particular Socratic features of Stoic moral psychology than has been previously assumed.     

享乐适应理论的发展及应用

随着全民关注幸福的时代到来, 享乐适应理论作为研究幸福的钥匙, 引起了多学科的广泛关注。文章首先从享乐适应的内涵、与幸福感的关系、发生机制、减缓方式出发进行文献梳理与评述, 接着重点探讨享乐适应理论在消费行为学、经济学、组织行为学等领域的应用研究, 以期为个体提升幸福感及企业通过提升消费者与员工的幸福感来强化他们对企业的正面认知提供帮助。未来应不断扩展享乐适应理论的应用范围, 重点关注各领域中变动的主体及形式对享乐适应的影响。     

大学生的情绪向性、表达性与心理健康关系的研究

采用量表法以170名大学生为被试研究了情绪向性(分正、负向情感变量)、情绪表达性和心理健康的关系.差异检验表明:男性的负向情感多于女性,情感表达不如女性,在正向情感、快乐感上无显著性别差异;大一学生的快乐感多于大四学生,在正、负向情感、情绪表达性上无显著年级差异.(2)相关分析表明:快乐感、正向情感与多数心理症状因子呈显著负相关,负向情感与所有心理症状因子呈显著正相关;情绪表达性与人际敏感、敌对、抑郁、焦虑等因子呈显著负相关.(3)回归分析进一步表明:负向情感对强迫、人际关系、抑郁、焦虑、敌对、偏执等因子均构成显著回归效应,情绪表达对人际敏感、敌对、抑郁、焦虑等因子构成回归效应.     

Pluralism and Ambivalence in the Evolution of Morality

Much good work has been done on the evolution of human morality by focusing on how “selfish genes” can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural selection. Next, some proximate causes are suggested as possible conditions of biological and emotional valuing as well as of customary social morality and individual rational ethical thought. Finally, different moral perspectives of Confucianism, Hinduism, Buddhism, and Christianity are briefly presented in order to illustrate how one might inquire about the selection of a variety of biopsychological and cultural proximate causes that enable the evolution of a plurality of religious moral systems.     

Happiness in Everyday Life: The Uses of Experience Sampling

This paper uses the Experience Sampling Method data drawn from a national sample of American youth. It examines the proximal environmental factors as well as behaviors and habits that correlate to personal happiness. Momentary-level scores show that reported happiness varies significantly both by day of week and time of day. Furthermore, particular activities are associated with varying degrees of happiness. School activities rate below average scores in happiness, while social, active and passive leisure activities are above average. Particular companions also correlate to differing level of happiness. Being alone rates the lowest levels of happiness, while being with friend corresponds to the highest. Person-level averages of happiness suggest that both higher social class and age correlate with lower levels of happiness, while gender and race do not. Paradoxically, youth who spend more time in school and social activities are happier than those who spend less. Unexpectedly, students who spend more time pleasure reading report lower levels of happiness. Finally, feeling good about the self, excited, proud, sociable, active as well as being in the conditions for flow experience are the strongest predictors of trait happiness.     

Arts-of-Living

The term 'art-of-living' refers to capabilities for leading a good life. Since there are different views on what a good life is, there could also be a difference in the capabilities called for. In this paper I distinguish two main views on the good life: the 'virtuous' life and the 'enjoyable' life and describe variants of each. I explore what competencies are required for living such lives and conclude that these differ indeed. So there are different arts-of-living. The set of capabilities required for leading a happy life can be identified by means of empirical research. This capability-profile comes close to the notion of 'positive mental health'. This revised version was published online in August 2006 with corrections to the Cover Date.