污名应对策略的研究现状与展望

应激与应对的理论发展构建了污名应对研究的基本框架。污名应对策略是指被污名者在具体污名情境中为减少压力的消极影响而有目的地采用的情绪、认知和行为反应。目前, 关于被污名者应对污名策略的研究, 特别是艾滋病污名应对策略的研究日趋增多。根据不同的划分标准, 可以区分出问题聚焦性与情绪聚焦性策略、卷入与摆脱策略以及前摄性与反应性策略; 对于可隐藏污名而言, 还涉及到表露/隐藏策略。在研究方法上, 质性研究范式日益发挥重要作用。未来应该注重污名应对策略的情境性, 加强不同污名领域的专题研究, 关注对应对策略的评价并构建污名应对策略的层次模型。     

群体认同、自尊和心理疾病污名的关系

通过对620位在校大学生进行问卷施测,探讨大学生群体认同、自尊和心理疾病污名之间的内在关系,并使用LISREL 8.70建构了彼此之间的关系模型,进行了中介效应分析.结果发现:(1)群体认同显著地负向预测自我污名,且通过自尊和公众污名这两个中介变量影响自我污名;(2)自尊显著负向预测自我污名,公众污名显著正向预测自我污名.结论:三个变量之间相关非常显著;所建构的模型具有较高的拟合度.     

大学生内隐艾滋病污名的刻板解释偏差研究

该研究随机抽取120名大学生,采用刻板解释偏差（SEB）对艾滋病内隐污名进行了探讨。结果发现：大学生对艾滋病有关的主语在积极行为情境下的归因数量显著少于在消极行为情境下的归因数量。对艾滋病有关的主语在与积极行为情景下的外归因数量显著少于消极行为情境下的外归因数量。这一结果表明大学生被试不存在内隐艾滋病污名。由于SEB方法的一些特点,内隐艾滋病污名还需进一步的验证,SEB作为测查高社会赞许性的内隐心理现象的有效性还需进一步讨论。     

艾滋病污名的形成机制、负面影响与干预

艾滋病污名主要包括实际污名、感知污名和自我污名, 这些不同形式的污名给艾滋病患者带来了精神上的痛苦、社会资源的剥夺等一系列的负面影响。归因理论、社会文化理论和道德理论分别从社会心理学、社会不平等和文化道德的角度阐述了艾滋病污名的形成机制。从这些机制出发, 减少艾滋病污名可以结合接触假设、知识传播以及认知行为疗法, 并注意改变艾滋病患者的自身观念。未来的艾滋病污名研究应更多地从社会文化以及道德的角度进行跨文化的量化研究。     

接触干预在减少精神障碍公众污名中的应用

接触干预是减少精神障碍公众污名的重要方式之一。不同接触形式已被广泛应用在减少公众污名的干预研究中, 且被证实在态度、情感、行为倾向等方面均能有效减少污名。接触干预的效果受到干预实施过程和干预对象特点两方面影响。从干预实施过程来看, 有效接触干预包含精神障碍患者、信息和互动三个关键成分, 这些成分需要具备一定特点才能产生效果; 同时, 多形式接触、连续接触、接触质量等成分的存在能够进一步扩大接触干预效果。从干预对象来看, 接触干预效果会随着干预对象的个体差异而有所不同。未来的研究需要进一步完善接触干预的研究设计, 丰富接触干预的理论机理研究, 推动接触干预的循证实践发展。同时, 应用接触干预减少特定群体公众污名, 以及干预特定精神障碍类型公众污名是进一步研究方向, 并在我国文化背景下进一步检验接触干预效果。     

心理疾病自我污名:心理康复的一个高危因子

心理疾病自我污名是心理疾病患者内化公众的消极刻板印象、偏见和歧视,形成自我偏见和歧视的现象.心理疾病自我污名会给患者带来一系列的负面影响,是心理康复过程中的一个高危因子.自我污名可能是通过引发患者的消极认知、负面情感和自我歧视行为来危及心理康复过程的.对自我污名的干预应针对患者和社会公众分别加以实施.未来可以从理论构建、测量工具和干预措施的改进,以及去污名与心理康复的融合等方面展开自我污名本土化的研究.     

职业污名与离职倾向：牵连家人污名与家庭卷入的作用

职业污名对从业者的工作态度和工作行为有着重要影响。以往研究从个体职业身份的视角解释职业污名的作用, 忽略了从业者个体身份认同的多重属性。本研究基于身份边界理论, 提出职业污名会通过牵连家人污名这一机制影响从业者的离职倾向。另外, 这一机制的强弱取决于个体的家庭卷入程度。本研究通过对分属不同职业的384名从业者的3轮问卷调研发现, 家庭卷入调节了牵连家人污名在职业污名与离职倾向之间的中介作用。当个体的家庭卷入水平高时, 这一中介作用更强; 家庭卷入水平低时, 该中介作用更弱。本研究在理论上提出并检验了职业污名影响的新机制, 同时对实际管理工作提出了建议。     

命与天命:儒家天人关系的双重视角

As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21     

命与天命:儒家天人关系的双重视角

\"命\"与\"天命\"是传统文化中一对重要范畴,主要指人所受到的限制。二者都起源于\"令\",由\"王令\"而\"天令\",又因\"天令\"对王权的决定作用从而成为王权之\"命\"。西周末,随着传统天命观的式微,\"命\"开始向个体落实。孔子正是在对\"命\"深切体验的基础上重提\"天命\",以作为君子之为君子的依据;子思又将其进一步落实为人之\"性\"。到了孟子,便通过\"命\"与\"性\"、\"求在我者\"与\"求在外者\"的比较,终于形成\"命\"与\"天命\"的不同规定:\"命\"体现着天对人之自然生命的限制,表现的是人所无法驾驭的客观力量,但却落实于人并表现为人之\"命\";\"天命\"体现的则是人之自我确认的道德理想,其虽然出于人却又必须证之于天,所以是天之真正的命于人者。命与天命,既体现了传统天人关系的双重视角,同时也是儒道两家不同探索侧重的一个基本分野。     

被妒忌的矛盾反应：基于能动与共生的自我视角

组织中的明星员工常因其卓越表现而成为他人妒忌的对象。被妒忌既可能会引发员工的积极体验,也可能会引发消极体验,进而对工作绩效、人际行为产生不一致的影响。现有研究对于这些不一致的发现缺乏深入细致、系统全面的梳理与解释。基于能动与共生的双重视角模型,探讨被妒忌对个体自我认知、自我体验及自我调控的不同影响,并着眼于能动与共生对个体而言的相对重要性梳理相关的边界条件,以期增进对被妒忌效应的系统理解,展望未来的研究方向,同时启示组织对明星员工被妒忌的问题采取有效的干预措施。     

特殊人群艾滋病行为干预的思考

艾滋病直接危害人类的健康,也对社会、政治、经济及人文伦理道德产生重大的负面影响。对艾滋病病人犯罪的监管问题,公安干警的职业暴露问题,都是目前司法实践中遇到的新课题。加强艾滋病患者违法监管,对特殊群体进行行为干预,是司法结构急待解决问题。     

Spiritual and Religious Implications of Aging with HIV: A Conceptual and Methodological Review

ABSTRACT

Spirituality and religious practices can buffer people from stressful life circumstances and promote positive biopsychosocial outcomes. The beneficial effects of spirituality and religious practices have been documented in aging and HIV. Unfortunately, little is known about spirituality and religious practices in older adults with HIV. As the number of older adults with HIV increases, with an estimated 91,000 adults over 50 being diagnosed with this disease in the United States, spirituality and religious practices may help HIV-positive people to age successfully. Crisis competence and spiritual trajectories are ways of conceptualizing spiritual development when confronting aging with a life-changing event such as a being diagnosed with HIV. Methodological issues in studying spirituality in adults aging with HIV are identified including defining spirituality and religiosity, heterogeneity of the population, timing of diagnosis, mode of transmission, sexual orientation, religious and cultural stigma, and hardiness. Implications for possible interventions are also posited.     

护理扩展培训在艾滋病干预模式中的探讨

新疆艾滋病形势严峻,艾滋病重点疫区的护理人员普遍存在着对艾滋病知识的缺乏,对艾滋病患者持有歧视、恐惧的心理及缺乏基本的防护知识等现状,艾滋病护理扩展培训项目的实施,通过对护理人员进行的艾滋病知识培训,对艾滋病干预模式进行了有益的探索和实践。     

Safer sex: Lessons from the male sex industry

Discerning the complex factors influencing male sex work is an important element of understanding HIV transmission. The present study examines a sample of London-based masseurs and street workers' ideas concerning their sexual encounters, their partners and their role in society. Unsafe sex is associated with (1) a lack of perception of control in the sexual encounter, (2) attractive clients, and (3) loving relationships with non-clients. The ways in which personal needs and stigma influence sexual practices and the men's sense of identity are considered. For some of the men, unsafe sex demarcates a sphere containing a type of intimacy that is absent from their working life. Since working life is associated with negative social judgements, the importance of this separate sphere is heightened. The findings call into question models of health behaviour that are built on individualist, reason-based tenets and highlight the importance of social and emotional factors in safer sexual behaviour. The implications of the findings for prevention programmes and future research are discussed.     

Is there None Left to Say Anything?

Abstract. Remarks made by Lutheran leaders in Africa indicate that the churches have not been responding to the crisis of the HIV/AIDS pandemic sufficiently. In this essay I ask how the churches would be better prepared to act and also, more broadly, how the churches act to begin with. The dialogue between religion and science can assist us with both tasks as we consider the challenge of HIV/AIDS as a focus for this dialogue. First, analysis by social scientists can uncover what problems face any effort to motivate churches to act—and, for that matter, any individual member of a church group. I argue, further, that we can discover the difficulties associated with producing action by religious communities by looking not at abstract theological ideas but by investigating the way those ideas are conveyed in worship. I explore the worship patterns of Lutherans to show what sort of view is actually produced by the week‐to‐week messages of liturgical texts. I contend that a different approach both to worship and to action can be produced by reconsidering our views of reality as seen through the eyes of contemporary science.