Cross‐Sectional Psychological and Demographic Associations of Zika Knowledge and Conspiracy Beliefs Before and After Local Zika Transmission

Perceptions of infectious diseases are important predictors of whether people engage in disease‐specific preventive behaviors. Having accurate beliefs about a given infectious disease has been found to be a necessary condition for engaging in appropriate preventive behaviors during an infectious disease outbreak, while endorsing conspiracy beliefs can inhibit preventive behaviors. Despite their seemingly opposing natures, knowledge and conspiracy beliefs may share some of the same psychological motivations, including a relationship with perceived risk and self‐efficacy (i.e., control). The 2015–2016 Zika epidemic provided an opportunity to explore this. The current research provides some exploratory tests of this topic derived from two studies with similar measures, but different primary outcomes: one study that included knowledge of Zika as a key outcome and one that included conspiracy beliefs about Zika as a key outcome. Both studies involved cross‐sectional data collections that occurred during the same two periods of the Zika outbreak: one data collection prior to the first cases of local Zika transmission in the United States (March–May 2016) and one just after the first cases of local transmission (July–August). Using ordinal logistic and linear regression analyses of data from two time points in both studies, the authors show an increase in relationship strength between greater perceived risk and self‐efficacy with both increased knowledge and increased conspiracy beliefs after local Zika transmission in the United States. Although these results highlight that similar psychological motivations may lead to Zika knowledge and conspiracy beliefs, there was a divergence in demographic association.     

从民间信仰看粤闽赣山区开发和客家族群发展

客家民间信仰不仅是客家人精神信仰层面的体现,而且还在一定程度上反映了客家地区的开发历史以及后来的发展,是客家地区开发和经济发展在意识形态上的展现.本文以田野调查和文献材料为基础,试对民间信仰与客家地区开发,以及客家族群发展这三者之间的关系进行探讨.     

近代华北城乡民间信仰述评--以冀东诸县为例

在近代中西文化交融的大背景下 ,冀东城乡的民间信仰出现了在传统与现代性间不可逆转的变化 ,呈现出神人合一、实用心态、多神崇拜、信仰式微等若干基本特征。冀东城乡在各个方面与华北诸省具有地理、文化等诸方面的密切关联 ,因此冀东城乡民间信仰上所表现出的变化与特征 ,在某种意义上也可视为近代华北城乡民间信仰变动的一个缩影     

加强思想道德教育着力从源头上防治腐败

改革开放以来,我国社会生活中出现了腐败现象蔓延的趋势,尤其是党政干部中存在比较严重的贪污受贿、以权谋私。腐败现象的存在有复杂的原因,理想信念的破灭、思想道德素质的滑坡是滋生腐败的根本原因之一。预防和治理腐败要靠法律和制度,也要靠思想道德教育,这是预防和治理腐败的根本措施。     

略论现代远程教育中素质教育的实现途径

现代远程教育具有独特的教与学模式、教学管理模式和运行机制。现代远程教育领域实施素质教育,在教育理念及实现途径上,都必须考虑到技术层面的因素、学习者的特征、教与学模式的特点。为此,必须重点把握如下环节:确定素质教育的重点内容,创设基于计算机网络的学习环境,确立专业教育和课程教学在素质教育中的主渠道作用,创新教与学模式,探索有效的实践教学方式,营造富有特色的校园文化,建立科学的评价体系。     

郑玄《尚书》训诂的谶纬化

郑玄是汉学的总结性人物,其《尚书》训诂,是东汉《尚书》学之代表。郑玄《尚书》训诂,融古文、今文、谶纬于一体,是两汉《尚书》学谶纬化范围扩大的最好例证。通过郑玄,我们可以知道,古今文《尚书》学的对立并不妨碍双方对谶纬的吸收,谶纬在郑玄手中变成整合古今文《尚书》学的桥梁。     

中国共产党中央苏区时期对民间信仰的改造

中国共产党进入赣南和闽西地区后发现当地群众在心理上过度依赖民间信仰,这种情况对于建立和稳固苏维埃政权产生了碰撞和摩擦。为此,中国共产党期望通过法律制度、社会教育及发展戏剧等直接或间接的方式对民间信仰加以改造。随着群众革命意识的产生和发展,农民群众崇拜神灵的观念逐渐弱化,开始从神权的束缚中挣脱出来思考自身作为“人”的主体性。中国共产党在中央苏区时期对民间信仰的改造有利于乡村社会群众革命意识的觉醒、民间信仰活动开支的节省以及社会文明的进步。     

新时代法治信仰建设:价值指向、心理机制与实践路径

法治信仰是现代法律信仰的核心,是对社会主义法治理念的充分信任和法律制度的自觉遵从。习近平法治思想作为我国法治建设的指导思想,为新时代中国特色社会主义法治信仰建设提供了价值指向,要以“五个坚持”为指导,营造有利于法治信仰生成的政治环境。从法治信仰的心理机制来看,人民群众在对法治价值有了初步认可后,便在价值体验的催化下形成法治价值观,继而在科学公正的立法、执法、司法、守法过程中坚定法治信念,实现法治信仰的升华。要引导全体人民拥护法治、做社会主义法治的忠实崇尚者和捍卫者,在立法、执法、司法以及法治宣传等实践中大力推进新时代法治信仰建设。     

On the logic of common belief and common knowledge

The paper surveys the currently available axiomatizations of common belief (CB) and common knowledge (CK) by means of modal propositional logics. (Throughout, knowledge — whether individual or common — is defined as true belief.) Section 1 introduces the formal method of axiomatization followed by epistemic logicians, especially the syntax-semantics distinction, and the notion of a soundness and completeness theorem. Section 2 explains the syntactical concepts, while briefly discussing their motivations. Two standard semantic constructions, Kripke structures and neighbourhood structures, are introduced in Sections 3 and 4, respectively. It is recalled that Aumann's partitional model of CK is a particular case of a definition in terms of Kripke structures. The paper also restates the well-known fact that Kripke structures can be regarded as particular cases of neighbourhood structures. Section 3 reviews the soundness and completeness theorems proved w.r.t. the former structures by Fagin, Halpern, Moses and Vardi, as well as related results by Lismont. Section 4 reviews the corresponding theorems derived w.r.t. the latter structures by Lismont and Mongin. A general conclusion of the paper is that the axiomatization of CB does not require as strong systems of individual belief as was originally thought — onlymonotonicity has thusfar proved indispensable. Section 5 explains another consequence of general relevance: despite the infinitary nature of CB, the axiom systems of this paper admit of effective decision procedures, i.e., they aredecidable in the logician's sense.