Encounter between Soul and Human Nature: An Examination of Xia Dachang’s “Xingshuo”

Matteo Ricci introduced into China the Western theory of soul, a term which he translated as linghun 靈魂. Afterwards, two other Italian Jesuits, Giulio Aleni and Francesco Sambiasi, separately completed two Chinese interpretations of the De Anima (On the Soul), the former privileging the word linghun, and the later, yanima 亞尼瑪, a transliteration for anima. Xia Dachang 夏大常 (Mathias Hsia) is probably the first Chinese person to write specifically on the topic of the soul. However, he used a different term, lingxing 靈性 (human spiritual nature), and also he titled his work “The Theory of Human Nature” (“Xingshuo” 性說). Xia’s work has received little scholarly attention, and this paper aims at investigating how he adopts the Western theory of the soul, why he still uses the concept of lingxing, and which Chinese editions of De Anima or other works written by the Jesuits had influenced him. We shall also see how Xia Dachang uses traditional Chinese sources and Catholic doctrine to support his viewpoint of human nature and how he criticizes theories of human nature within Chinese philosophy. This will enable us to comprehend how Chinese Christians in the Early Qing dynasty understood the theory of the soul and to reflect on the contemporary relevance of this theory in Chinese culture today.     

观点采择是否一定促进内隐宽恕?——受害者对伤害动机认同的调节作用

以往研究多认为观点采择可有效促进宽恕,近期研究则开始关注观点采择诱发宽恕等亲社会行为的边界条件。结合“换位体验”和内隐态度测量范式,本研究考察了受害者对伤害动机的认同在被动和自发观点采择影响内隐宽恕过程中的调节作用。实验1发现当人际伤害中存在人们无法认同的恶意不道德动机时,被动和自发观点采择都抑制了受害者对施害者的内隐宽恕且后者的抑制效应更显著。实验2则进一步操纵了不同类型受害者对施害者伤害动机的认同差异,低认同组与实验1结果相同,即被动和自发观点采择中都抑制了内隐宽恕且后者的抑制效应更显著,但高认同组在两种观点采择中都促进了内隐宽恕且二者的促进效应无显著差异。本研究揭示了伤害动机认同在不同类型观点采择影响内隐宽恕过程中起到的调节作用,进一步丰富了对观点采择和宽恕间复杂关系的认识。     

Construction et validation de l’échelle de mesure des croyances relatives à la laïcité

Recently, social psychology has taken an interest in attitudes and beliefs about laïcité and their relations to other variables, such as expressions of prejudice. Laïcité can be defined as the separation of churches and State, the role of the State being to assure an equality and a freedom of religion. The aim of this study was to construct a measure of beliefs of laïcité, and then to compensate for the lack of reliable measures about the possible interpretations of laïcité. The exploratory (study 1) and confirmatory factor analyses (study 2) led to sixteen items being included in the scale and representing four laïcité dimensions: public expression of religious beliefs, religious neutrality of the State and its institutions, equality of different religious beliefs, and protection of religious groups. Correlations across different dimensions showed that the public expression of religious beliefs was positively correlated with equality of different religious beliefs and negatively to neutrality of the State and its institutions. Moreover, convergent and discriminant validity (studies 2 and 3) showed that dimensions of laïcité are differently correlated with prejudice, SDO, religiosity, or with the republican model's adhesion. t-tests showed that compared to Catholics, agnostics and atheistics want a stronger religious neutrality of the State, are more in favor of an equalitarian treatment of different religious beliefs, but are less in favor of a protection of religion by State. Concerning the attachment to laïcité, this variable is only very weakly correlated with the four dimensions. Statistical analysis conducted on attachment to laïcité and other psychosocial variables such as prejudice, social dominance orientation (SDO), religiosity, religious beliefs (atheistics and agnostics vs. catholics) and political orientation showed that only SDO is (negatively) related to attachment to laïcité. These results suggest different conceptions of laïcité depending on psychosocial variable such as religion, prejudice or SDO. Finally, a test-retest has been effected on the scale (study 4). The results shown that the adhesion to the laïcité’s dimensions is stable in the time.     

人格心理学的学科架构初探

人格心理学作为心理学体系中的重要分支之一,自创立以来却一直缺乏一个完整统一的学科架构。这种状况极大地限制了该学科的发展。文章回顾了人格心理学的起源和发展,探讨了学科发展的趋势,呈现了当下几种主要的学科架构。在综合比较的基础上,对其中有代表性的Clonlinger人格“描述—动力—发展”的“3D”模型进行了修正：（1）增加了人格理论;（2）把第一个“D”由“人格描述”改为“人格表现”;（3）对原有“3D”的内容进行补充和完善。得出了对人格心理学学科架构的“3D”修正模型：即理论加“3D”     

A randomised controlled trial of the Adult Resilience Program: A universal prevention program

A randomised, waitlist controlled, trial was conducted to evaluate the effects of the Adult Resilience Program (ARP), a universal prevention social–emotional programme for adolescents and adults, on self-reported depression, anxiety, stress, resilience, and self-esteem. Seventy-six students from a private university in Singapore were randomised to the ARP group or wait-list control (WLC) group and assessments were conducted at pre-intervention (T1), post-intervention (T2), and 6-month follow-up (T3). A 2 × 3 mixed between-within groups multivariate analysis of variance with the between-group factor of Group (ARP, WLC) and the within-group factor of time (T1, T2, and T3) and the dependent variables of depression, anxiety, stress, resilience and self-esteem, with age and stage of degree as covariates showed a significant decrease over time in depression (ηp² = .20), and anxiety (ηp² = .06). There was a significant decrease in stress for the ARP only from T1 to T2 (ηp² = .16). While there was a significant interaction of Time and Group for resilience (ηp² = .07), there was no significant change in resilience for the ARP group alone. The results provide preliminary support that the ARP can impart essential skills that can have a positive impact on mental health in university students.     

From horror to ethical responsibility: Carl Gustav Jung and Stephen King encounter the dark half within us,between us and in the world

This paper explores the experience of horror. The term is usually understood collectively to refer to experiences of terrorism, racism and other conflicts; however, the paper explores the equal horror for the individual of facing deep and painful psychic contents and traumatic experiences. The paper explores the way that both C.G. Jung, through analysis of the psyche, and the author Stephen King, through his horror novels, have accepted and explored the experience of encountering ‘the dark half’ or ‘It’ that is the other within themselves, forming images and symbols capable of linking their personal experience to that of the collective. This encounter is transformed, as far as Jung is concerned by analytical psychology and for King by fiction, through an attitude of active imagination. This led both men to developing an ethical responsibility towards the images of the unconscious, as well as the personal and collective contents of human life. The paper depicts how encountering the ‘dark half’, through Jung and King can provide a Jungian analyst with a special attitude with which to deeply explore and ethically process the experience of horror in different fields, including therapeutic practice, analytical training and in the traumatic and conflictual facing of the other, with which, today as always, the world presents us.     

Displacement as trauma and trauma as displacement in the experience of refugees

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections.     

Discussion about the Triple Foundational Relationship between Intellect,Emotion, and Willing from the Perspective of the Phenomenology of Consciousness

There are at least three foundational relationships between the three conscious acts of intellect, emotion, and willing. Section 2 covers the structural foundational relationship (Brentano and Husserl in his early period): all conscious acts are intentional and can be divided into objectifying (intuition and representation) and non-objectifying acts (emotion and willing). Because a non-objectifying act cannot constitute an object, things must be based on objectifying acts and the object constituted by the latter; in this sense, a non-objectifying act is rooted in an objectifying one. Section 3 explains the genetic foundational issue with consciousness (Husserl in his later period, Scheler, and Heidegger): the stream of consciousness has its earliest origins and follows a process where it gradually unfolds. The earliest origin is the intentional willing, followed by nonintentional feelings, and, finally, the representation and thinking of willing. Intentional activity taking place afterward must be based on the conscious activity that has come already. Section 4 points out that, apart from the two aforementioned kinds of foundational relationships (i.e. structural and genetic), a third foundational relationship (i.e. dynamic) can also be found between the conscious acts of intellect, emotion, and willing in the Consciousness-only school (a Buddhist tradition in the East). In a continuous activity, the foundational relationship between the three aspects of intellect, emotion, and willing always remains encased in dynamic changes, and the change of primary and secondary roles (i.e. a change in the foundational relationship) could happen at any time. From this perspective, one can explain and resolve the confrontation and conflicts between the two former foundational relationships.     

具有认知诊断功能的区块化自适应测验的提出及验证

CD-CAT以Q矩阵理论为基础，存在着处理属性个数限制的缺点。为了解决该问题，本文提出了具有认知诊断功能的区块化自适应测验（CD-BAT）。CD-BAT将单个的CD-CAT作为区块进行处理，把前一区块的信息作为先验信息用于后一区块的估计过程，并不断更新和修正前一区块的估计结果。模拟研究表明，CD-BAT的判准率略优于CD-CAT，题库质量下降时，这种优势逐渐加大。随着CD-BAT的区块的增加，其属性判准率呈现上升趋势。     

A School Psychologist's Self-Study Guide to Sport Psychology

SUMMARY

School psychologists may find the field of sport psychology beneficial to them in extending their skills and effectiveness. As trained psychologists, they are likely to already have some of the knowledge and skills necessary for working in the area of sport psychology. However, without additional training, this may not be sufficient for ethical and effective practice. This article enumerates the necessary knowledge and skills for working in sport psychology according to APA's recent proficiency standards. It then details a plethora of available resources and methods for entering into the domain of sport psychology. The article emphasizes self-study while continuing to practice ethically within the ‘boundaries of one's competence.’