道在山林，周弥六合——浙东天台山“洞天福地”的山岳景观流变及文化意象研究

道教洞天福地作为中国名山风景的经典类型之一，在宗教山岳景观中占据独特地位。浙东天台山水神秀，历代高道以入山隐修为主要目的，形成了道教在区域山林的景观文化基础。从天台山“神仙之乡”的文化背景出发，从“想象与实践”的视角切入，梳理了天台山洞天福地的景观流变：分析其“不死之福庭”地域性景观的形成经历了“赤城→桐柏”的信仰转移过程；以天台山为坐标，洞天福地格局打破了区域“层级”分布特征，而呈现大范围“州郡”空间格局。作为“联结点”的天台山，洞天世界沟通了宇宙、山、人3个基本场域，由此衍生出“洞宫”式和“周回”式山岳空间营建典范。旨在挖掘洞天福地中典型案例的价值，为中国洞天福地体系的构建提供理论依据。     

苏州平江市民文化活动中心声学设计

苏州平江市民文化活动中心是一个以会议、报告和放映电影为主,兼有文艺表演的多功能剧场.声学设计既要考虑到会议、报告所需要的语言清晰度问题,又要考虑到文艺演出所需要的音乐丰满度问题.利用odeon声学设计分析软件对该市民文化活动中心的声学问题进行了模拟分析.对建成后的市民文化活动中心进行的测量表明声学设计取得了满意的效果.     

Using a multicultural lens to understand illnesses among Haitians living in America.

Currently, ethnic and racial minority individuals represent a large proportion of the U.S. population, and researchers expect that they will represent the majority of the population by 2050. This shift in U.S. demographics calls for a greater awareness and integration of cultural issues into the assessment and treatment of ethnically and linguistically diverse clients. This article examines the unique beliefs and manifestations of illnesses among Haitians in connection with the American Psychological Association's (APA, 2002) Multicultural Guidelines. The authors use a common culture-bound syndrome, Séizisman, to illustrate the cultural beliefs, assessment, and treatment of illnesses among Haitians. In so doing, they demonstrate how to incorporate the APA Multicultural Guidelines into treatment with clients of diverse cultural and racial backgrounds. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

明末儒将朱舜水的园林花木趣味及他对东京小石川后乐园的贡献

朱舜水为明末清初进步思想家，博学多艺。他在力争复明抗清失败后流亡日本，对日本近世文化做出了巨大贡献。本文在概 括朱舜水对日本文化诸多方面所做贡献的基础上，分析了他的园林花木趣味，澄清了他在小石川后乐园建造过程中所参与工作的项目 与内容。     

The Development of Color Categories in Two Languages: A Longitudinal Study.

This study unites investigations into the linguistic relativity of color categories with research on children's category acquisition. Naming, comprehension, and memory for colors were tracked in 2 populations over a 3-year period. Children from a seminomadic equatorial African culture, whose language contains 5 color terms, were compared with a group of English children. Despite differences in visual environment, language, and education, they showed similar patterns of term acquisition. Both groups acquired color vocabulary slowly and with great individual variation. Those knowing no color terms made recognition errors based on perceptual distance, and the influence of naming on memory increased with age. An initial perceptually driven color continuum appears to be progressively organized into sets appropriate to each culture and language. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

文化的冲突与融合对德育的影响机制

从人类文化发展的历史来看,文化的冲突与融合是一种规律。没有文化的冲突与融合,就没有文化的发展与创新。在世界全球化的进程中,各种文化间的冲突与融合已经成为不可避免的普遍现象。文化的核心是价值观。不同的文化有不同的价值观,文化的差异必然引起人们价值观的变化。在文化的冲突与融合过程中,冲突是必然的,但融合是主流。正是通过文化的交流和传播、文化适应和外来文化本土化以及文化转型等文化融合的主要方式,从而来对人们的道德观念、价值取向等产生深刻的影响。     

It takes two to mimic: Behavioral consequences of self-construals.

The present studies demonstrated the moderation of self-construal orientation on mimicry. Recent research has indicated that an interdependent self-construal is associated with assimilation of the other to the self whereas an independent self-construal is associated with minimizing the influence of others on the self (H. R. Markus & S. Kitayama, 1991; D. Stapel & W. Koomen, 2001). Therefore, the authors hypothesized that an interdependent self-construal would be associated with more mimicry than an independent self-construal. When self-construal orientations were experimentally primed. as in Studies 1 and 2, independent self-construals produced less nonconscious mimicry than interdependent self-construals. When self-construals were examined as cultural differences with either a chronically dominant independent (Americans) or interdependent (Japanese) construal of the self, these results were replicated. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Integrating psychology and politics.

Comments on the article "A house divided? The psychology of red and blue America" by D. C. Seyle and M. L. Newman (see record 2006-11202-001). Seyle and Newman concluded that the red and blue metaphor is inaccurate and proposed a purple America strategy to better convey that the majority of people do not align themselves with political extremes. There is interdisciplinary agreement on this. Although not cited by Seyle and Newman, the findings by Professor Fiorina of Stanford University were reported by the APA Monitor on Psychology in its coverage of the 2005 APA State Leadership Conference (Murray Law, 2005). In contrast to their social psychological analysis, Seyle and Newman were incorrect in concluding that "[a]s psychologists, we are not in a position to change either the elements of the American political system that may spur this conflict or even the decisions made by pundits, politicians, and reporters about the terms they choose to use in political discussion" (p. 579). (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dialogue as the interplay of otherness and shared humanity.

Presents a reply by B. Fowers and B. Davidov to Islam's comments (see record 2007-14606-019) regarding their article (see record 2006-11202-002). Islam noted that virtues are often presented as universally valid character strengths, yet formulations of virtues are always embedded in a particular cultural context, a point we took pains to make in our article. We focus our response on Islam's important suggestion that this tension between universal human characteristics and the particulars of cultural context is indissoluble. Whereas he suggested this tension leads to contradiction and paradox, we see it as a fertile dialectic. The virtue of openness to the other is also subject to the same tension of abstract formulation and particular application. Although we formulated this virtue in a very general way, any instantiation of it would be shaped by the particulars of the cultural context and the situation in which it is exercised. We introduced the concept of dialogue because it is constituted not only by differences between individuals or groups but even more fundamentally by the dialectical relationship between those differences in cultural particularities and the universal human capacities for reason, curiosity, and social engagement, among others. Dialogue acknowledges the indissoluble otherness one finds in those culturally different from oneself, and yet real interchange can only occur because participants in dialogue exercise the cognitive flexibility characteristic of human beings and recognize a shared humanity with the other. (PsycINFO Database Record (c) 2010 APA, all rights reserved)