When Living and Working Well Together in Organizations Changes Into Good Social Coexistence: The Talent Club Case

In our contemporary age, where a combination of individualism and mutual distrust is unhappily common among people and society is “liquid” and disoriented, so-called intermediate units (groups, associations) are a precious resource that promotes positive coexistence within organizations and in local communities, too. The present contribution describes an example of such an intermediate unit, the Talent Club, located in a peripheral neighborhood of a metropolitan area in northern Italy. This case study shows the development of positive living and working together in organizations and their transformation in the tool for community development and good coexistence. Qualitative and quantitative data show that the relational aspect is crucial because it promotes authentic exchange among people, supporting participation and social cohesion against self-referential habits and isolation. Although at present the Talent Club is mostly functioning in a affiliating coexistence among members, seeds of a more generative coexistence are clearly detectable.     

想象未来的认知加工成分及其脑网络

合理预期和想象未来事件或场景, 有利于个体做出适应性反应, 促进生存与发展。近年来, 研究者对想象未来的认知加工成分和神经机制进行了深入探讨, 提出了想象未来的相关概念和理论。我们首先概述了想象未来实验常用的思维采样范式和词语-线索范式, 接着介绍了想象未来的自我参照加工、心理场景构建等认知加工成分。此外, 特别介绍了想象未来的默认网络模型以及与之相关的其他大尺度脑网络, 并进一步提出了想象未来的脑网络研究框架。未来的研究可从想象未来的动态脑网络、复杂脑网络以及与疾病的关系等角度入手, 深入探究想象未来的神经机制。     

论庄子“万物一齐”的生态审美观

当先秦诸子大都以人的理解为中心去看待人与自然万物的存在方式,认为万物只是相对于人来说才具有存在的价值和意义时,庄子站在古典存在论的立场上提出了含有生态审美智慧的“万物一齐”观,即“休乎天钧”的生态和谐理念、“为是不用而寓诸庸”的生态价值观念、“万物与我为一”的生态共生气象。其“万物一齐”的生态审美观所蕴涵的万物平等共生、放弃自我中心、无用之用等观念有助于当代的生态伦理和生态实践建设。     

弘扬孟子仁政思想精华促进建设和谐小康社会

孟子继承发挥孔子仁学德治思想,提出以民为本的仁政学说,经剔除其封建糟粕,具超时代超阶级的积极意义.孟子仁政说中保民而王、亲亲仁民、与民同乐及制民之产以安民富民的思想,其积极意义、历史贡献须充分肯定,它对我们今天加强党风政风建设,促进加强社会主义政治文明精神文明建设,促进全面建设和谐小康社会,有现实意义,须大力弘扬.     

No evidence of risk-taking or impulsive behaviour in a person with episodic amnesia: Implications for the role of the hippocampus in future-regarding decision-making

Does advantageous decision-making require one to explicitly remember the outcome of a series of past decisions or to imagine future personal consequences of one's choices? Findings that amnesic people with hippocampal damage cannot form a clear preference for advantageous decks over many learning trials on the Iowa Gambling Task (IGT) have been taken to suggest that complex decision-making on the IGT depends on declarative (episodic) memory and hippocampal integrity. Alternatively, impaired IGT performance in amnesic individuals could be secondary to risk-taking and/or impulsive behaviour resulting from impaired episodic future thinking (i.e. prospection) known to accompany amnesia. We tested this possibility in the amnesic individual K.C. using the IGT and the Toronto Gambling Task (TGT), a novel task that dissociates impulsivity from risk-taking without placing demands on declarative memory. K.C. did not develop a preference for advantageous over disadvantageous decks on the IGT and, instead, showed a slight preference for short-term gains and an inability to acquire a more adaptive appreciation of longer-term losses. He also did not display impulsive or risk-taking behaviour on the TGT, despite a profound inability to imagine personal future experiences. These findings suggest that impaired decision-making on the IGT in amnesia is unlikely to reflect a predilection to act in the moment or failure to take future consequences into account. Instead, some forms of future-regarding decision-making may be dissociable, with performance on tasks relying on declarative learning or on episodic-constructive processes more likely to be impaired.     

现实性监控研究述评

现实性监控是来源记忆的重要组成部分.总结分析表明,现实性监控的研究成果主要体现在如下方面：①学习项目的比例、学习和测验阶段之间的干扰任务、被试的想象能力等均对现实性监控存在一定的影响;②儿童的现实性监控能力随年龄增长而提高,老人的现实性监控能力相对较低;③不同病人在现实性监控中有不同的困难;④内部来源与外部来源提取激活的大脑区域不同,前额区在区分两类项目时的作用明显.今后应在整合研究结论、建立相应认知模型、构建前额区和顶区联合作用的神经网络和应用推广等方面加强研究.     

THE ROAD IS MADE BY WALKING: AN INTRODUCTION

We are living in a time of unprecedented challenges: human activity is now the primary driver shaping the planet and we are perilously close to breaching a variety of critical planetary boundaries—a prelude to the possible extinction of our species. How should we be thinking and acting—as persons, communities, institutions and societies—so as to best understand and respond to these challenges? What contribution can the field of science and religion make to develop the knowledge needed to negotiate the civilizational transition we face? Such questions were addressed through a series of dialogues at the 62nd annual conference of the Institute on Religion in an Age of Science in June of 2016—“How Can We Know? Co‐Creating Knowledge in Perilous Times.” This essay sets the background to these challenges and introduces the set of articles in this themed section.     

对想象环境的空间更新

学界传统上将空间更新定义为个体随着身体运动对其所处真实环境空间表征的自动更新过程, 然而近年来有研究发现个体还可以对想象环境进行空间更新, 但其机制尚不明确。本研究实验1被试站在场景内学习物体空间位置之后, 保持学习朝向直线走到测试位置。其中, 0度组保持学习朝向站立, 180度组原地转动180度, 面对学习朝向的相反方向站立。两组被试均想象自己仍然站在学习位置, 面对学习朝向。然后被试旋转90度, 从3个想象朝向(记忆一致朝向、感觉运动一致朝向和不一致朝向)完成空间判断任务。结果发现0度组记忆一致朝向和感觉运动一致朝向成绩均优于不一致朝向, 而180度组无此优势。实验2被试从学习空间移动到测试空间过程中被迷向, 其他条件与实验1的180度组相同。但是, 实验2被试在记忆一致朝向和感觉运动一致朝向的成绩均优于不一致朝向。结果证明人们可以通过对在线空间表征进行想象平移或将离线记忆与空间更新系统相联结两种方式, 对想象环境进行空间更新。