Spontaneous recovery without interference: Why remembering is adaptive

Spontaneous recovery from extinction is a reliable result of two ingredients, variable training outcomes and the passage of time. Accounts of the phenomenon, which have come to focus on interference at the level of memory retrieval, have been based on simple associative learning tasks. The present study was designed to determine whether a more complex task—one requiring spatial mapping, timing, and patch assessment—would be subject to spontaneous recovery. Results showed that spontaneous recovery (1) makes a robust appearance in such tasks, (2) does not require interference among conflicting memories, but instead (3) requires ready access to training memories, and (4) is closely modeled by the temporal weighting rule, a quantitative model of patch choice that prescribes how value is best assigned to variable resources (L. D. Devenport & J. A. Devenport, 1994).     

Children's acquisition of science terms: Simple exposure is insufficient

The ability of school children (N = 233) to acquire new scientific vocabulary was examined. Children from two age groups (M = 4.8 and M = 6.5) were introduced to previously unknown words in an educational video. Word knowledge was assessed through accuracy and latency for production and comprehension over a 9-month period. A draw and write task assessed acquisition of domain knowledge. Word learning was poorer than has previously been reported in the literature, and subject to influences of word type (domain specificity) and word class. The results indicate that the acquisition of scientific terms is a complex process moderated by lexical, semantic and pragmatic factors.     

院校发展战略:人怎样得以成为本?

院校发展战略中的以人为本既是科学的,又是人文的;既是目的的,又是过程的。在院校的组织结构和运行机制中既要关注人的自然存在,又要关注人的自由存在;既要关注人的一般存在,又要关注人的特别存在。兼顾人的发展的全面需要,切实保障学术自由和人对器物、金钱的超越,是将以人为本落到实处的关键。     

从知识到素养:聚焦知识的整体人培养何以可能

核心素养的落地问题备受关注,但知识与素养的关系远未理清,实际已成症结.文章在系统地文献梳理分析后发现,在认知心理学关于学习核心机制的信息加工预设的禁锢下,根本无法对知识与素养的关系做出通透解释.基于此,为理清知识与素养的关系,进而使核心素养稳妥落地,文章回到哲学认识论层面寻找答案,最终在皮亚杰发生认识论(新理论)哲学精髓的启发下得到以下认识:知识与思维具有内在一致性,表现为静态的知识结构与动态的思维结构在发展过程与水平方面的同步和统一;知识与情感具有一体性,道德、审美本质上是特定类型的知识(知识结构).因此,高水平的、复杂连接的"完整"知识结构的建构,便是核心素养落地的实实在在的抓手.     

The importance of exposure to human material in anatomical education: A philosophical perspective

Despite reductions in the importance, time committed to, and status of anatomical education in modern medical curricula, anatomical knowledge remains a cornerstone of medicine and related professions. Anatomists are therefore presented with the challenge of delivering required levels of core anatomical knowledge in a reduced time‐frame and with fewer resources. One common response to this problem is to reduce the time available for students to interact with human specimens (either via dissection or handling of prosected material). In some curricula, these sessions are replaced with didactic or problem‐based approaches focussed on transmitting core anatomical concepts. Here, I propose that the adoption of philosophical principles concerning the relationship and differences between “direct experience” and “concept” provides a strong case in support of requiring students to gain significant exposure to human material. These insights support the hypothesis that direct experience of human material is required for “deep,” rather than “superficial,” understanding of anatomy. Anat Sci Ed 1:264–266, 2008. © 2008 American Association of Anatomists.     

Varied but not necessarily random: Human performance under variability contingencies is affected by instructions

The goal of the present study was to evaluate the role of verbal stimuli in the production of response variability in humans. College students were distributed into three groups and asked to type three-digit sequences. Participants in the systematic group were instructed to produce sequences according to a rule of their choice; those in the random group were instructed to produce sequences according to chance; and those in the control group were not instructed about how to produce sequences. The experiment employed an ABA design. During the A phases, low-frequent sequences were reinforced (variability contingency), whereas during the B phase, reinforcement was withdrawn (extinction). The results indicated the following: (1) The instructions were efficient at producing systematic and random-like patterns for the systematic and random groups, respectively; in the absence of instructions, a mix of both patterns was observed. (2) Behavior was sensitive to extinction independently of the instructions provided. (3) Systematic patterns favored a more equiprobable distribution of sequences across trials. (4) Reaction times were longer for responding in a systematic than in a random-like fashion. The present findings suggest that individual differences in meeting variability contingencies may be due, at least partially, to instructional control.     

规定即否定：德育量化与人的现代性

德育现代化的重要目标是培养人的现代性。在实现目标的过程中,虽然德育量化方式试图采用可量化的指标体系来规定人的现代性,但这种规定本身却会否定某些难以测量的重要属性,并在诸多层面与人的现代性相背离。因此,就德育量化方式而言,要培养人的现代性,则必然面临一种＂规定即否定＂式困境：既需借助德育量化自身的＂规定性＂,同时又需＂蝉蜕＂这种＂规定性＂;既需借助德育量化自身的工具性、技术性,同时又需超越其工具理性、技术主义对人的现代性所造成的束缚及异化。     

性未善:董仲舒教化思想的逻辑起点

人性未善,待教而为善,这是董仲舒思考教化何以可能的逻辑起点.在他看来,未善的人性是个质朴的东西,它包含着潜在的善质和恶质.教化在潜在的善质和恶质向现实之善恶的转化过程中起着重要作用,它一方面使潜在的善质转变为现实之善,另一方面抑制潜在的恶质转变为现实之恶.而这个未善的人性对应的是广大的中民之性,教化好这一部分人,对于大一统王朝的长治久安具有重要意义.     

人与自然和谐相处是构建和谐社会的基础

和谐社会是指整个社会的和谐。人与自然的和谐是构建社会主义和谐社会的基础。实现人与自然的和谐相处必须辩证地看待人与自然的关系,把握和谐的内涵,正确处理经济社会发展与生态环境保护、资源开发利用的关系,坚持走可持续发展的道路,是构建和谐社会的必由之路。     

制度比人性更可靠--邓小平政治哲学思想探析

作为政治家的邓小平与政治哲学家们一样有着深邃的政治哲学思想。然而与后不同的是,邓小平摆脱了人性论的学理羁绊,直接从中国政治发展的历史和现实出发,得出了制度比人性更可靠的判断。他进而主张用法治取代人治,建立能够防止“好人变坏、坏人作恶”的制度。同时,他紧紧抓住“人的问题”,高度重视选贤任能和思想政治教育。他的政治哲学思想直接推动了中国共产党依法治国与以德治国相结合的治国方略的形成,成为了中国共产党执政能力建设的理论基石。     

人性的结构与目的论善性——荀子人性论再论

后儒对荀子的批评,主要集中在其"性恶论"。荀子论人性的结构,强调人的实存活动及其情欲要求必受制于心知及其抉择之支配,据"心之所可"以规定其实现的途径与行为的原则,由之而获得其正面(善)或负面(非善或恶)的道德价值和意义,而非直接现成地顺自然而行。荀子针对孟子的性善论而言"性恶",其实质是强调人性中本无"现成的善",而非言人性中具有"实质的恶"。荀子善言"类",以为人之类性及理或道规定了其存在之终极目的,故人作为一个"类"的存在,本内在地具有一种自身趋赴于善的逻辑必然性或目的论意义之善性。是以其在政治上并未导致外在强制之说,在道德上亦主张自力成德,而未导致他力的救赎说。其政治伦理哲学的体系,亦由此而获得了一种终始相扣的理论自洽性。人的实存"从心之所可"的人性结构论与目的论的善性说,共同构成了荀子人性论学说的整体内涵。     

唐君毅、牟宗三、徐复观荀学研究略议——兼论荀子为性朴论者

唐君毅的荀学研究承接清儒,有比较强的包容性与客观性。他以荀学为儒学重要的一支,没有把它作为异端,并且注意到荀子与孔孟的一致性,但牟宗三和徐复观对荀学的评价却比较低。唐君毅对荀子的人性论有独特的看法:性恶论不是性本恶论;天生之性本来不恶,只是在理想之善的反照下不够善而显得恶。这种看法应该不是《性恶》的看法。历来对荀子人性论的种种说法都立足于《性恶》,但是,它事实上是荀子后学所作。荀子本人持"性朴论",而不持"性恶论"。