论先秦儒家道德教育的特点

先秦儒家教育虽然包括道德教育、文化知识的传授和技能的培养等三方面的内容,但重视道德教育是其重点。先秦儒家重视道德教育具有三大特点：一是以人禽之辨为基础,二是以道德教育为根本,三是能够达到提高道德修养和改变人的气质的良好效果。它虽距今2000多年,但仍对当代教育有一定的启发意义。     

阈下奖励调节认知控制的权衡

本研究采用奖励版的AX-CPT任务, 通过控制奖励线索和反馈的呈现方式, 设置出基线、阈上奖励、阈下奖励三种条件, 考察习得的奖励联结和奖励动机能否以潜意识的方式影响认知任务的表现和认知控制的权衡。结果显示：奖励线索只在阈上呈现时提高AX序列的任务表现; 与基线条件相比, 阈上和阈下奖励条件下认知控制的权衡均偏向主动性控制, 且这种偏向在两者间无显著差异。这表明习得的阈下奖励线索可以调节认知控制的权衡, 使被试像阈上奖励时那样偏向主动性控制。     

阈下知觉和隐性广告的作用及启动效应研究

采用2(组别)×2(有无指导语)×2(是否学习)的3因素实验设计对80名大学生进行施测,以研究阈下知觉和隐性广告的作用。结果表明:阈下知觉和隐性广告不能单独起作用,阈上知觉作用非常显著;阈上和阈下启动效应明显。     

Existential-Hayatological Theism

One of the oldest conceptions of theology is discourse of the poets about the gods and its philosophical interpretation. Judaism and Christianity borrowed this Greek understanding of theology and revised it only slightly to reflect its own monotheistic vision of God and God’s relations to and with the world of nature and human existence. The question as to which philosophy best explicates and justifies the oral and written mythopoetic discourse of the imaginative bards of Israel and the early Christian community became a fundamental issue and has remained so through the centuries. The aim of this essay is to explore this question once again in the context of post-liberal theology in general, the works of Abraham Heschel, Claude Tresmontant, and the Japanese theologian Tetsaturo Ariga on an implicit biblical philosophy and the explicit metaphysical theism of Alfred North Whitehead and Charles Hartshorne. The outcome of this exploration will be a rational reconstruction or ideal type of neo-classical theism or what I have chosen to call existential-hayatological theism.     

绩效归因过程及其对低工作绩效评估的影响

采用阈上启动方法和投射方法,以72名学校领导者为被试,对绩效归因过程及领导者有关下属低工作绩效归因和评估进行了探讨。研究表明：（1）绩效归因是双重过程：包括绩效外显归因和内隐归因;（2）外显因素影响领导者对下属低工作绩效行为的归因和评估,其中,领导者对下属低工作绩效行为的归因起中介作用;（3）绩效归因对低工作绩效评估的影响是双重过程：绩效外显归因和绩效内隐归因均影响了低工作绩效评估。     

对我国医疗鉴定的思考与探讨

我国医疗事故鉴定具有很强的行政色彩,违反了诉讼法的基本规则,兼之医疗事故鉴定委员会在人员组成上有明显不足,导致对患者程序与实体上的不公正,其危害甚大。立足完善,认为对待医疗事故鉴定应突出其证据材料的法律性质,明确其非经质证和认证不得适用,同时探讨了改革医疗事故鉴定委员会的组成与设置。审理医疗事故纠纷是鉴定不能一概而论。     

Strategic fouling and sport as play

This essay argues that defences of strategic fouling in sport are enriched and supported by better recognizing the role of play in sport. A common characteristic of play is its disengagement from the everyday, in particular its moral disengagement. If sport in its best manifestations is a species of play, then we should expect to find some moral disengagement there. And indeed we do in a variety of ways. Strategic fouling affords a useful example to illustrate and support this claim and to examine the limits of that sort of disengagement. It is argued that while strategic fouling is morally problematic, it can be a sort of playful ‘competitive shenanigan’ that should be tolerated at times for the way it adds to the challenge and drama of sport. This allows us to better recognize the complexity and depth of sport and the way it reflects fundamental human values. Like everyday life, sport challenges us to weigh morality, perfection, and play against each other in ways that give each sphere of value its due and that contribute to rewarding and meaningful activities and lives.     

阈上和阈下不同情绪线索对返回抑制的影响

为检验返回抑制是否受线索生物学意义的调节, 分别在实验一和实验二中以阈上和阈下不同情绪效价(高兴、生气和中性)的面孔为外源性线索, 变化同时提示位置的多寡, 要求被试对靶子尽可能快而准地作探测反应。实验一发现, 三种线索情况下均出现返回抑制且效应量无显著差异; 实验二发现, 线索为中性面孔时出现返回抑制, 线索为高兴和生气面孔时未出现返回抑制。说明返回抑制受线索生物学意义的调节。阈下线索的生物学意义(情绪效价)能得到自动加工, 从而影响空间注意的转移和返回抑制机制的功用; 阈上线索的情绪效价被清晰感知时, 自上而下的注意控制机制使线索的生物学意义被忽略, 从而阻碍情绪效价功能的发挥。     

Excellence‐Prior Eudaimonism

Eudaimonism is often regarded as egoistic. If it recommends that agents pursue their own good because it is their own good, it is guilty as charged. But excellence‐prior eudaimonism offers a non‐egoistic alternative to this welfare‐prior eudaimonism. Excellence‐prior eudaimonism recommends that an agent live in a way that is in fact good for the agent, but it does not regard the agent’s own good as necessarily that for the sake of which the agent acts, nor does it regard living well as justified by the fact that it is good for the agent, but simply because it is good. The Christian eudaimonisms of Augustine and Aquinas are best understood as deepened forms of excellence‐prior eudaimonism.