大学生闲暇生活自我管理与心理控制源的关系研究

目的：探讨大学生闲暇生活自我管理与心理控制源之间的关系。方法：采用自编的大学生闲暇生活自我管理问卷、内控性、有势力的他人及机遇量表对557名大学生进行调查。结果：①大学生闲暇生活自我管理总分存在显著性别差异,但在年级上不存在显著差异;②大学生闲暇生活自我管理与控制感的内控性呈极显著正相关（r=0．19,p〈0．01）;与有势力的他人、机遇呈显著负相关（r=-0．202,r=-0．216,p〈0．01）。结论：大学生的控制源对闲暇生活自我管理有重要影响。     

不良性认知心理是导致心身疾病的关键环节

为了了解大学生不良性认知心理和心身疾病的关系,统计了2002年-2006年5年中因不良性认知心理导致心身疾病休学人数占休学总数的比例。结果显示,5年中因各类疾病休学的人数为330人,其中因心身疾病休学的人数为260人,占休学总数的78．79％。心身疾病发病率与其他疾病构成比有显著性差异（x^2=60．12,P〈0．01）;且呈逐年上升趋势（x^2=105．72 P〈0．01）。因此,大学生不良性认知心理是导致心身疾病的关键环节。     

教师教学效能感和工作倦怠的关系

为探讨教师效能感与其工作倦怠之间的关系,利用教师教学效能感问卷和工作倦怠问卷对247名中学教师进行施测。结果表明（1）教龄长短和婚姻状况对教师的个人教学效能感（p〈O．01）、人格解体（p〈0．01）和成就感降低（p〈o-01）具有显著的影响;（2）教师的一般教育效能感对其工作倦怠的耗竭因素具有显著的预测作用（p〈0．01）;（3）教师的个人教学效能感对其工作倦怠的人格解体（p〈0．01）和成就感降低因素（p〈O．01）具有显著的预测作用。     

肋间神经阻滞镇痛在老年人小切口肺叶切除术后的临床观察

评价肋间神经阻滞镇痛在老年人小切口下开胸术后的临床效果。选取60例在胸腔镜辅助下小切口开胸的老年患者,随机分为三组,A、B组在关胸前以0．5％的ropivacain行肋间神经阻滞;B、C组术后均给予fentanyl（0．01mg／ml）静脉自控镇痛（PCIA）。结果直观模拟标度K（VAS）测定术后疼痛,三组患者均达到满意的效果,在血清皮质醇、血氧饱和度和不良反应方面A组与B组差异无显著（P〉O．05）,C组与A、B组差并存在显著性（P〈O．05）。三组患者平均术后住院天数,A、B两组扣C组差异存在显著性（P〈O．05）。肋间神经阻滞镇痛对老年人小切口开胸手术减少术后疼痛和改善预后有较好的临床效果。     

p27和Cyclin E在子宫内膜腺癌中的表达及相关性分析

探讨p27和cyclinE蛋白表达在子宫内膜腺癌的发生、发展中的关系。采用免疫组织化学sP法,测定20例正常子宫内膜、10例不典型增生、40例内膜腺癌中p27、cyclin E蛋白的表达情况。p27蛋白在正常子宫内膜与内膜腺癌的阳性表达比较差异有显著性（P〈0．05）;cyclinE蛋白在正常子宫内膜与不典型增生及子宫内膜腺癌的表达相比较差异均有显著性（P〈0．05）。在子宫内膜腺癌中p27阳性表达率与cyclin E阳性表达率之间存在反向关系。     

p27和Cyclin E在子宫内膜腺癌中的表达及相关性分析

探讨p27和cyclinE蛋白表达在子宫内膜腺癌的发生、发展中的关系。采用免疫组织化学sP法，测定20例正常子宫内膜、10例不典型增生、40例内膜腺癌中p27、cyclin E蛋白的表达情况。p27蛋白在正常子宫内膜与内膜腺癌的阳性表达比较差异有显著性（P〈0．05）；cyclinE蛋白在正常子宫内膜与不典型增生及子宫内膜腺癌的表达相比较差异均有显著性（P〈0．05）。在子宫内膜腺癌中p27阳性表达率与cyclin E阳性表达率之间存在反向关系。     

认知失调引起的系列次序错误记忆初探

本实验借鉴认知失调领域自由范式的思路,以系列次序为对象,研究了错误记忆在认知失调影响下的产生特点和机制。结果表明：（1）选择操作对被试的次序回忆产生了显著影响：Z（有选择一无选择）=11．036,p〈0．01;（2）在有选择条件下,接受项目的喜好程度增加（X^2（2）=13．000,P〈0．005）,拒绝项目的喜好程度降低（X^2（2）=9．250．P=0．001）;在无选择的条件下,三种位置的频次分布无显著差异,表明认知失调引发了次序错误记忆;（3）预警变量对于次序回忆的相关程度有显著影响（Z（有提示一无提示）=3．535,P〈0．01）,对于接受项目和拒绝项目的位置回忆无显著影响（接受项目：X^2（2）=0．629,P=0．730;拒绝项目：70（2）=0．180,P=0．914）,表明错误记忆是由认知失调引起,并且难以抑制。     

Slit2与MVD及食管癌生物学行为关系的研究

研究食管鳞状细胞癌组织中神经迁移蛋白Slit2的表达及其与微血管密度的关系,并探讨两者与食管鳞癌临床病理特征的关系。采用免疫组化SP法检测64例癌组织和36例癌旁组织中Slit2蛋白的表达水平及CD34标记的微血管密度（microvessel density,MVD）。Slit2蛋白在食管鳞状细胞癌和癌旁组织中的表达阳性率分别为70．3％和16．7％。两者的表达差异有统计学意义（χ^2=26．53,P〈0．01）;食道鳞状细胞癌和癌旁组织中MVD计数分别为（44．07±17．44）／mm^2,（25．26±7．91）／mm^2,两者存在显著性差异（r=7．383,P〈0．01）;Slit2表达阳性的肿瘤组织MVD明显大于Slit2阴性表达的肿瘤组织[（49．30±15．78）／mm^2对（34．44±17．06）／mm^2,P〈0．05）],Slit2蛋白的表达水平与肿瘤大小、TNM分期和淋巴结转移显著相关;MVD计数与浸润深度、TNM分期和淋巴结转移显著相关。肿瘤组织中Slit2蛋白的表达与MVD计数呈正相关（r=0．683,P〈0．01）。结论认为食管鳞状细胞癌组织中Slit2蛋白表达和MVD计数与其生物学行为密切相关,是通过Slit2基因介导肿瘤新生血管的形成实现的,Slit2是调节食管癌血管生成的重要因子。     

藏族大学生的民族认同

个体从自己的母体文化进入陌生的异文化后,一方面面临着民族认同的困境,另一方面面临着文化适应的考验,同时还面临着心理疏离感的困扰。本研究以285名藏族大学生为被试,研究了藏族大学生的民族认同。研究结果表明：（1）藏族大学生的民族认同主要包括消极的民族认同、积极的民族认同和主流文化认同等三方面。民族认同的不同方面其影响因素互有差异,但总体而言,汉族朋友的数量、父母的民族身份、学习汉语的时间以及汉族的接受性等可以预测藏族大学生的民族认同。（2）民族认同的不同成分与不同的文化适应策略之间存在着广泛的正相关或负相关。（3）消极的民族认同与失范感、社会孤立感和文化分离感之间存在着显著的正相关,而同自我分离感之间相关并不显著;而主流文化认同和积极的民族认同与失范感、社会孤立感、文化分离感、自我分离感之间的相关都不显著。     

105名留守农民的心理健康调查

为了解留守农民的心理健康状况,提高他们的心理健康水平提供依据。采用SCL-90量表进行随机抽样调查。105名留守农民的阳性项目数和总分都显著高于全国成人常模（P〈0．001）,心理问题的总检出率为33．3％;留守农民各年龄组在SCL-90因子分上存在显著差异（P〈0．05）。结果发现：留守农民的心理健康状况较差;受教育水平、年龄都影响留守农民的心理健康。但性别对留守农民的心理健康没有显著影响。     

Language,politics and dreams: the challenges of building resilience in refugees

This paper describes a case study of a 60-year-old Peruvian refugee in some detail, focusing on the importance of building emotional resilience in a patient in Spanish in order to create a space for learning the English language – the patient did not speak English after 20 years of living in Britain. The work was carried out with an interpreter and some of the literature on working with interpreters is referred to. The paper also briefly outlines the refugee journey in broad terms, which is a journey from the culturally known to the culturally unknown. The question of how well the literature on resilience, which sits firmly within a Western developmental perspective, can be applied to refugees, most of whom come from group and family-based cultures dominated by ideas of honour and shame, is discussed. The paper also touches on the importance of the receiving country enabling or not, as the case may be, a transitional space for refugees who have lost their home and are seeking to find a safe haven in a strange culture.     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Order,disorder, and the absolute: An experiment in dialogue

The first section of this dialogue is excerpted from an edited conversation between Sean Kelly and the late David Bohm, and focuses on the concepts of order, disorder, and the Absolute. The second section explores these concepts in greater depth, with Bohm maintaining the impossibility of absolute knowledge and the fundamental unintelligibility of the concept of disorder, preferring instead to speak of “orders of infinite degree” which emerge out of an “unknown ground.” Kelly responds by proposing the concept of “absolute knowing” as the cognitive process within which the concepts of order and disorder, the known and the Unknown are seen as dialectically related moments of the Absolute as complex whole. The third section is Edgar Morin's response to the preceding dialogue. He begins by outlining his views on the nature and limits of rationality, maintaining, with Bohm, the superiority of the “negative modality” of speaking about “being” or “reality.” In the second part, however, he proposes the notion of nature as “chaosmos,” which he understands as a creative “dialogic” of order, disorder, and organization.     

Countering Cultural Metaphors of Aging

SUMMARY

This article examines three clusters of metaphors or cultural images of aging which function to marginalize older adults: metaphors which focus on aging as physical decline, on aging as aesthetic distance from youth, and on aging as failure of productivity. It then sketches out two ways to counter the marginalizing power of these cultural images of aging, to shape new metaphors or images of aging within a community of meaning, and to help make new sense of growing old, namely the formation of face-to-face groups of older adults and the creation of rituals in worship which name publicly the realities and experiences of aging.