一项社会支持的心理学研究

本研究以我国东、西部439户被征地农民家庭的主要劳力为对象,通过问卷调查,考察了被征地农民的社会支持。结果发现：被征地农民所获得的总的社会支持水平与城市居民投有显著差异,但在社会支持的某些维度上具有明显差异;我国东部地区被征地农民所获得的社会支持水平显著高于西部地区;人口统计因素(如年龄、受教育水平等)和社会心理因素(如征地前的职业、征地后的经济来源等)对被征地农民社会支持的不同方面具有不同影响。研究认为,征地部门需要重视被征地农民的就业安置或职业培训、以提高被征地农民的社会支持水平。尤其是我国西部地区被征地农民的社会支持水平。     

论“以土地换保障”

“以土地换保障”是指这样一种制度创新 :农民在转让出承包土地或被征用土地的情况下 ,应当得到经济补偿 ,并用经济补偿为其建立社会保险。本文讨论了“以土地换保障”的理论和法规依据 :土地自身有产出 ;土地有保障职能 ;对农民转让承包土地进行经济补偿是农民土地承包经营权利的实现方式 ;对被征地农民进行安置补偿是我国土地法的原则之一。本文还阐述了“以土地换保障”对促进农村土地流转、建立农村社会保障体系、解决征地中的社会问题等多方面的现实意义 ,并设计了四种“以土地换保障”的方案。     

新农村建设背景下的征地制度改革研究

征地制度是新农村建设的重要内容和制度保障,征地制度改革是新农村建设的必然要求。针对我国征地制度存在的征地补偿太低、征地权被滥用等问题,必须从实体方面缩小征地的范围、规范征地的行使、给予农民公平合理的补偿,并构建公开、参与、高效的征地程序,约束征地权,保障农民以土地权利参与工业化、城市化过程并分享其成果,以推进新农村建设的开展。     

西部大开发中的宗教问题

西部大开发作为国家的一项大战略,必将推动西部地区经济社会文化的历史性发展进步。在西部大开发的伟大实践中,如何认识宗教工作面临的历史性机遇和严峻挑战,是西部民族地区面临的重大现实问题。一、西部大开发进程中宗教问题的历史定位良好的社会秩序,安定的生活环境,稳定的社     

豫西传统民居建筑符号的挖掘与应用研究

豫西地处中原西部山区,民居受到地域性因素和民族传统文化影响,形成了适合当地环境和居民审美的建筑形式和独特的建筑文化符号。通过对豫西地区民居调研和相关文献整理、分析,总结出豫西地区民居建筑文化符号的功能和寓意及装饰特色,结合现代居民的生活方式,探索豫西地区民居建筑文化符号的提取、创新与应用,实现豫西地域建筑文化的传承保护与发展。     

西部大开发与穆斯林文化资源的保护和利用

一、丰富多彩的西部穆斯林文化资源１．文化建设在西部大开发过程中的重要地位实施西部大开发战略，为西部地区文化的建设确立了新的目标，提出了新的任务和要求，也为西部地区文化事业的繁荣发展带来了难得的历史机遇。广袤的西部拥有与其地下一样富足的文化宝藏，在这片神奇的土地上，传统随处可见，文化资源十分丰富。我国大多数少数民族集居在西部，西部少数民族的文化艺术，源远流长，绚丽多彩，他们是各族人民勤劳智慧的结晶，是中华民族优秀文化宝库中的灿烂明珠。经济、政治、文化的协调发展和社会的全面进步是西部大开发的整体目标…     

土地整理与农户生活质量的变化——以江苏为例

基于森的可行能力福利理论构建了农户生活质量评价指标体系,运用代表性地区的问卷调查和访谈数据对江苏土地整理中农户生活质量变化及其影响因素进行了实证分析。研究结果表明:七成多农户生活质量达到或超过平均水平,环境质量明显得到改善,农户的总体满意度较高,但生活支出明显增加;土地整理中不同性别、年龄、受教育程度以及地区的生活质量指数均值、超过均值的比例不同,其中女性、30-50岁中年人、初中毕业、苏南农户生活质量指数均值最高。结论意味着,土地整理不但整理出了土地,而且提高了大多数农户的生活质量。因此,在进一步总结经验、完善土地整理政策的基础上,江苏的试点可转向推广。     

一定要把好质量关

近年来一所所新堂在各地拔地而起,《天风》上也常见教堂彩照,确实令人欢欣鼓舞,然而一些问题决不客忽视。 一是乡镇建堂有攀比风,如征地面积非几亩不可,其实有不少土地闲置在那里,杂草丛生,造成不必要的浪费;有的建堂欠     

基于基尼系数和泰尔指数的我国医保公平性研究

基于基尼系数和泰尔指数的研究方法,以城镇职工医疗保险基金人均支出为评价指标,对我国城镇职工医疗保险的公平性进行评价。结果显示,2007年~2013年我国城镇职工医疗保险总体上呈现较公平状态,但各省份之间的差距有所扩大;其中,中部地区各省份之间职工医疗保险的公平性优于东部和西部地区;但中部地区职工医疗保险基金人均支出水平低于东部和西部地区。今后我国应逐步提升中部地区各省份的医疗保险待遇水平,同时改进东部地区和西部地区的区域公平性,进而促进我国医疗保险制度的公平可持续发展。     

中国古代城市制度变迁与城市文化生活的发展

<正>城市是现代社会最重要的生活场所和经济中心,目前全球人口超过一半居住在城市中,城市创造了百分之九十以上的财富。现代城市存在许多环境问题,于是许多城市居民常常表现出对乡村生活的向往,这也是对自己城市人身份的自信的表现,实际上他们中的绝大多数根本无法适应乡村生活。反之,多数从小在乡村长大的年轻人,适应城市生活却没有什么问题。包括中国在内的许多发展中国家,乡村与城市在基础设施上的差别很大,但这并不是最重要的,城市文化生活的丰富才是对人们最大的诱惑。城市里琳琅满目的商品、各种休闲场所、各种表演、五花八     

Stereotypic ingroup bias as self‐defense against relative deprivation: evidence from a longitudinal study of the German unification process

In a longitudinal questionnaire field study on psychological consequences of German unification, the intergroup situation between East and West Germans was investigated. Data were collected in 1996 and 1998. The sample consisted of 585 East Germans and 387 West Germans who had never lived in the other part of Germany. It was assumed that East Germans' social identity is threatened due to their fraternal deprivation in comparison with West Germans. It was predicted that East Germans would employ ingroup bias as an identity management strategy in order to protect their emotional well‐being against harmful consequences of fraternal deprivation. In line with this prediction, it was found that (a) East Germans feel fraternally deprived compared to West Germans on important quality of life dimensions, (b) they display ingroup bias vis‐à‐vis West Germans, (c) ingroup bias increases with increasing East German identity, (d) ingroup bias is determined longitudinally by relative deprivation, and (e) ingroup bias buffers the effect of relative deprivation on mental health over time. As expected, ingroup bias and the effects of ingroup bias were larger for the dimension of personal integrity than for the dimensions of sympathy and competence. Ingroup bias is interpreted as compensatory self‐enhancement. West Germans feel fraternally privileged compared to East Germans and consider their advantages to be undeserved. Unexpectedly, West Germans display outgroup bias on the stereotype dimensions of integrity. This bias is interpreted as an effort to appease the moral outrage of East Germans and to silence their own guilty conscience due to undeserved advantages. Copyright © 2002 John Wiley & Sons, Ltd.     

Psychoanalytische Aspekte des Umzugs von West nach Ost im vereinten Deutschland

After the reunion of East and West Germany many people of the former GDR had to deal with cultural shocks and adjustment difficulties of different types in the new cultural environment, which could be characterized as becoming intimate with post-modern western culture in a process of identity development. On the other hand people who move from West Germany to East Germany still are confronted with the heritage of harassment in public and private life over more than two generations. Some of these persons, especially those who were victims of early traumata in their childhood during the rigid and authoritarian social world after World War II in West Germany, are subject to re-traumatization under these circumstances. Two case vignettes illustrate these phenomena. The childhood traumata of these patients, their coping in West Germany, and the process of pathological regression after the removal to East Germany are described and analyzed.     

National Identity in a United Germany: Nationalism or Patriotism? An Empirical Test With Representative Data

Nationalism and patriotism can be thought of as consequences of national identity that represent positive evaluations of one's own group but imply different social goals. This paper investigates the ways in which these concepts are related to attitudes toward minorities. The data analyzed were drawn from a representative sample of residents of the former East and West Germany who responded to items on the national identity of Germans in 1996 as part of a panel study. A model with multiple indicators was tested via a multiple-group analysis of a structural equations model followed by latent class analyses. Both East and West Germans displayed attitudinal patterns that link national identity with tolerance toward others; in both subsamples, nationalism and patriotism were respectively associated with greater intolerance and greater tolerance toward minorities.     

Confucian ritual and modern civility

The Confucian notion of civility has for thousands of years guided all aspects of socio-ethical life in East Asia. Confucians express their central concern for civility in their notion of li, which is commonly translated ‘ritual’ and refers to the conventions and courtesies through which we submit to the socio-ethical order, as we do, for example, in performing sacrifices, weddings, and funerals, and various daily acts of deference. Since the rise of China and other East Asian countries as economic powers, it has been suggested that we have in East Asia a ‘Confucian’ ritual-based culture that is opposed to the law-based culture of the West, a culture of rites opposed to a culture of rights, and that this ritual-based culture can be carried into modernity as another way to secure social harmony. I argue that the values central to Confucian ritual – deference, repayment, and harmony – are incompatible with the freedom enacted in modern civility. It is unlikely, therefore, that Confucian ritual can be carried into modernity and, as some suggest, remedy the fragmentation, and indeed lack of civility, characteristic of modern societies.     

Ethical and institutional frameworks for interactional justice in public organizations: a comparative analysis of selected Western and Chinese sources

This paper explores both differences and points of contact between selected contemporary theories of public ethics in the West and China. China is in a greater state of flux in this connection, with new, eclectic approaches to ethical justification for moral agency gaining prominence. There are thematic parallels between East and West in their distinct strains of institutionalism (in which neither individual moral agency nor the justice claims of individuals have much play). However, there are recent Chinese theoretical proposals – many incorporating Western sources – that address this quandary, namely the institutional overdetermination of moral agency. These proposals are joined to contributions from feminist and liberation ethics in a critical reconsideration of overridingness in formal ethics. Contemporary Chinese ethics connect moral claims to kin, community, and reciprocity networks, particularly as traditional philosophy is recovered in new theoretical syntheses. The grounding of Confucian ethics in kin and community offers an instructive contrast to formal Western ethical systems, as do radical strains of Western ethics that suggest that transcendence is found in the self's extension toward others in need. This paper considers these ethical themes in connection with hypothetical instances of interactional justice in organizations.     

THE “DEATH OF THE EGO” IN EAST‐MEETS‐WEST SPIRITUALITY: DIVERSE VIEWS FROM PROMINENT AUTHORS

Eastern religions, such as Hinduism and Buddhism, have traditionally held to the view that in order for an individual to fully benefit from their practice it was important to lessen or eliminate one's individual desires. Such practice was sometimes referred to as the “death of the ego” in order to emphasize its importance. However, the relatively recent popularity of East‐meets‐West spirituality in Western consumer cultures tends to emphasize the acceptance and transformation of one's ego rather than its death. This essay discusses sociological changes that have shaped and contributed to the popularity of East‐meets‐West spirituality in Western culture that in turn have brought about a modification of the principle of ego death. The views of six Western authors and practitioners of East‐meets‐West spirituality on the importance of the principle of ego death are compared and contrasted. Theories related to the management of self‐identity in consumer society can partly explain the modification of traditional Eastern religious practices, such as ego death, in order that they become relevant and appealing to a society that increasingly reifies the concept of the self. The implication is that the excision of the concept of ego death from the practice of East‐meets‐West spirituality may affect its efficacy.     

LATE NIGHT THOUGHTS ON THE COSMIC SELF–NEW AND OLD: A REFLECTION ON THE COSMIC SELF:

Abstract. Responding to Ted Peters's The Cosmic Self , the author finds parallels and dissonances between New Age assertions and traditional mysticism, East and West. The comprehensive consciousness and interconnectedness of life are addressed by various mysticisms in their search for spiritual realities. However, many of the most recent movements are distinguished by superficiality.     

城市化进程对居民社会行为影响的研究

鉴于我国城市化进程的加快及被征地农民群体的扩大．为了便于国内同行开展有关研究以及政府有关部门开展征地工作和制定被征地农民政策时加以参考,本文综述了国外关于城市化进程的心理学研究概况以及城市化进程对人的心理和行为影响的主要研究成果,包括城市化对人的心理健康和精神疾病的影响、城市化对人的问题行为和犯罪行为的影响、城市化对人的传统观念和社会行为的影响、以及城市化对儿童心理健康和行为发展的影响等。     

从《周易》的原点看人文精神与新世纪跨文化交际

中国的“人文”精神源远流长 ,从《周易》我们可以找到它的源头。在新世纪全球化的语境中 ,研究东西方文化与文学中人文精神的发展趋势与跨文化交际的关系 ,具有十分重要的学术价值和现实意义。本文旨在分析源于《周易》的中国人文精神的特点与传统 ,在与西方的比较中探讨跨文化交际的发展趋势及其相关问题。