青少年父母、同伴依恋与社会适应性的关系

对519个初、高中生施测青少年父母同伴依恋量表(IPPA)、自尊(SES)、中学生社会适应性量表,以探讨青少年父母、同伴依恋的现状,以及它们和自尊、社会适应之间的关系.结果表明:(1)青少年总体依恋质量较高.同伴的依恋质量高于父母依恋质量.(2)青少年的父母依恋在性别上没有差异;女生的同伴依恋得分显著高于男生.父母依恋的发展呈先降后升的趋势,初一年级最高,初三年级最低;同伴依恋呈先升后降再升趋势,但未见显著差异.(3)父亲依恋对青少年的心理弹性预测力最强,母亲依恋对心理优势感预测力最强,同伴依恋对人际适应性预测力最强.这种影响通过自尊的部分中介作用而实现.     

农村留守初中生依恋与应对方式的关系研究

采用青少年父母、同伴依恋问卷和青少年应对方式问卷对方便取样得到的492名农村留守初中生、514名非留守学生进行调查,探讨农村留守初中生依恋和应对方式之间的关系,结果表明:(1)留守初中生父母、同伴依恋显著低于对照组;留守初中生使用问题解决和求助的方式显著低于对照组,而发泄显著高于对照组。(2)留守初中生的依恋与应对方式之间存在显著相关。父母同伴依恋与问题解决和求助正相关,与幻想、忍耐等显著负相关。父母同伴的信任、沟通和疏离与应对方式之间存在显著相关。     

依恋与孤儿初中生心理健康的关系:自我污名和心理韧性的并行中介作用

采用问卷测量法对某省立孤儿学校520名在校孤儿初中生进行调查,探讨师生依恋、同伴依恋与孤儿初中生心理健康的关系,以及自我污名和心理韧性在其中的并行中介作用。结果表明：（1）师生依恋、同伴依恋均可以正向预测孤儿初中生心理健康,但师生依恋预测作用更大,因而更重要;（2）自我污名和心理韧性是依恋预测孤儿初中生心理健康的并行中介变量,自我污名负向中介作用大于心理韧性正向中介作用;（3）师生依恋对孤儿初中生心理健康的预测作用完全以自我污名和心理韧性为中介,同伴依恋对孤儿初中生心理健康的预测作用部分以自我污名和心理韧性为中介。研究结果可为我国福利性集中供养制孤儿学校开展孤儿心理健康教育实践提供依据。     

初中生同伴依恋与生活满意度:班级自尊的中介作用

本研究采用问卷调查法选取了898名初中生完成《班级自尊量表》、《同伴依恋量表》和《总体生活满意度问卷》,以考察在学校环境中,同伴依恋、班级自尊与初中生生活满意度之间的关系。通过差异检验、相关分析、回归分析和结构方程建模等数据分析的结果表明:(1)初中生总体生活满意度随年级的升高呈下降趋势,男生的生活满意度高于女生;(2)初中生,同伴依恋和班级自尊均出现先降低后升高的U型趋势,初二年级水平最低;(3)初中生同伴依恋、班级自尊和生活满意度之间呈显著的正相关,且同伴依恋中的同伴信任和班级自尊中的成员自尊可显著正向预测初中生的生活满意度;(4)同伴依恋既可以直接影响初中生的生活满意度,又可以通过班级自尊的中介作用来间接影响其生活满意度,其中间接效应占总效应的36.11%。研究得出,班级自尊在同伴依恋对生活满意度的影响之间起部分中介作用。     

青少年同伴依恋对抑郁的影响:朋友社会支持和自尊的中介作用

为探讨青少年同伴依恋与抑郁的关系,以及社会支持和自尊在二者关系中的作用机制,采用父母和同伴依恋问卷(IPPA)中的同伴依恋分量表、领悟社会支持量表(PSSS)、自尊量表(SES)和流调中心用抑郁量表(CES-D)对668名中学生进行调查,结果发现:(1)青少年同伴依恋、朋友社会支持和自尊两两之间呈显著正相关,且三者与抑郁均呈显著负相关。(2)青少年同伴依恋不仅能直接负向预测抑郁,而且还能通过自尊的单独中介作用对抑郁产生影响;朋友社会支持的单独中介作用以及社会支持→自尊的链式中介作用在初、高中生群体中存在差异,即在初中生群体中,同伴依恋能够通过社会支持的单独中介作用以及社会支持→自尊的链式中介作用对抑郁产生影响,而在高中生群体中,这两种间接作用均不显著。研究结果揭示了青少年同伴依恋对抑郁产生影响的心理机制,为引导青少年建立良好的同伴依恋,促进自尊及心理健康发展提供了有益建议。     

青少年父母依恋与抑郁的研究:心理素质的中介作用

采用青少年父母依恋问卷、中学生心理素质问卷(简化版)和流调中心用抑郁量表在全国六大片区调查1482名初一至高三的学生,通过结构方程模型和bootstrap法考察青少年父亲依恋和母亲依恋对抑郁的影响及其差异以及心理素质的中介作用。结果表明:(1)青少年父母依恋与心理素质正相关、与抑郁负相关,心理素质与抑郁负相关。(2)心理素质在父亲依恋与抑郁间起部分中介作用,心理素质在母亲依恋与抑郁间起完全中介作用。(3)父亲依恋比母亲依恋对抑郁的预测作用更强。     

亲子性话题沟通风格对青少年性行为和性态度的预测： 依恋的调节效应

采用问卷法探讨了亲子间性话题沟通风格与青少年性行为、性态度的关系,并考查了亲子依恋的调节效应。结果发现：（1）两个关于性别、父母职业和受教育程度的多元方差分析表明：男生与女生在与父亲和母亲的性话题沟通开放性上均没有显著差异,与父亲和母亲性话题沟通的舒适感上有显著差异。男生与父亲的性话题沟通风格好于与母亲的,而女生与母亲的性话题沟通风格好于与父亲的。父母的职业和受教育程度以及青少年性别、父母职业、受教育程度的交互作用不显著;（2）进一步的结构方程模型分析表明：青少年与父母性话题沟通开放性对性行为具有显著的负向预测作用,对不赞同同伴性行为的态度具有显著的正向预测作用;而青少年与父母性话题沟通舒适感对不赞同同伴性行为的态度具有显著的负向预测作用;（3）依恋对性话题沟通和青少年的性行为的关系有显著的调节作用,与完全安全依恋的家庭相比,在与父母依恋都不安全的家庭中,青少年与父母性话题沟通的开放性对青少年的性行为有更强的预测力     

听障青少年父母依恋、人格特质与孤独感的相关研究

通过对120名听障青少年施测艾森克人格问卷（EPQ）、儿童孤独量表（CLS）和父母同伴依恋问卷（IPPA）,探讨听障青少年父母依恋、人格特质与孤独感之间的关系.研究结果表明,父亲依恋沟通、信任、疏离均与孤独感呈显著负相关,而母亲依恋仅沟通维度与孤独感呈负相关,信任和疏离与孤独感相关不显著.在人格特质上,仅内外向维度与孤独感呈显著负相关.另外,内外向分别与父亲沟通和母亲沟通呈显著正相关.中介效应检验发现,内外向在父母沟通与孤独感之间存在部分中介效应作用,说明父母沟通能直接影响听障青少年孤独感的形成,同时也可通过内外向间接影响孤独感.     

婚姻满意度对儿童心理适应性的影响:成人依恋、父母情绪表达、亲子依恋的多重中介作用

对390名小学4-6年级儿童及其父母进行问卷调查,考察父母婚姻满意度对儿童心理适应性的影响,以及成人依恋、父母情绪表达和亲子依恋的多重中介作用。结果表明:父亲(母亲)婚姻满意度分别通过6条途径影响儿童心理适应性:(1)父亲(母亲)婚姻满意度通过父亲回避,父亲积极情绪表达,父子依恋安全性影响儿童心理适应性;(2)父亲(母亲)婚姻满意度通过父亲回避,母亲积极情绪表达,母子依恋安全性影响儿童心理适应性;(3)父亲(母亲)婚姻满意度通过母亲回避,父亲积极情绪表达,父子依恋安全性影响儿童心理适应性;(4)父亲(母亲)婚姻满意度通过母亲回避,父子依恋安全性影响儿童心理适应性;(5)父亲(母亲)婚姻满意度通过母亲回避,母子依恋安全性影响儿童心理适应性;(6)父亲(母亲)婚姻满意度通过母亲回避,母亲积极情绪表达,母子依恋安全性影响儿童心理适应性。     

负性生活事件与初中生内化问题：反刍思维的中介作用与同伴依恋的调节作用

基于素质-压力模型及依恋的内部工作模式理论,研究考察了反刍思维在负性生活事件与初中生内化问题关系中的中介作用,以及同伴依恋的调节作用。研究从武汉和商丘两所初中三个年级共选取800名初中生,采用问卷法对其负性生活事件、反刍思维、同伴依恋及抑郁和焦虑情况进行调查。结果显示：(1)在控制性别、年龄、年级、独生与否后,负性生活事件对初中生抑郁和焦虑均具有显著正向预测作用;(2)反刍思维能够在负性生活事件与抑郁和焦虑的关系中起中介作用;(3)反刍思维在负性生活事件与初中生抑郁、焦虑关系中的中介作用会受到同伴依恋的调节;(4)同伴依恋能够调节负性生活事件与抑郁之间的关系,但在负性生活事件与焦虑之间的调节作用不显著。研究结果揭示了负性生活事件对青少年内化问题产生影响的心理机制,为引导青少年提升同伴依恋水平,促进心理健康发展提供了有益建议。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

Human Dignity and the Ethics and Aesthetics of Pain and Suffering

Inasmuch as unmitigated pain and suffering areoften thought to rob human beings of theirdignity, physicians and other care providersincur a special duty to relieve pain andsuffering when they encounter it. When pain andsuffering cannot be controlled it is sometimesthought that human dignity is compromised.Death, it is sometimes argued, would bepreferred to a life without dignity.Reasoning such as this trades on certainpreconceptions of the nature of pain andsuffering, and of their relationships todignity. The purpose of this paper is to laybare these preconceptions. The duties torelieve pain and suffering are clearly mattersof moral obligation, as is the duty to respondappropriately to the dignity of other persons.However, it is argued that our understanding ofthe phenomena of pain and suffering and theirrelationships to human dignity will be expandedwhen we explore the aesthetic dimensions ofthese various concepts. On the view presentedhere the life worth living is both morally goodand aesthetically beautiful. Appropriate``suffering with' another can help to maintainand restore the dignity of the relationshipsinvolved, even as it preserves and enhances thedignity of patient and caregiver alike.     

Lmx and Job Tension: Linear and Non-Linear Effects and Affectivity

We examined whether linear or non-linear LMX–job tension relationships existed, and if these effects were consistent across levels of negative (NA) and positive (PA) affect. Results indicated that NA and PA moderated the non-linear LMX–job tension relationship. Specifically, the LMX–job tension association was best depicted by an inverted-U form for high NAs. Tension was highest when LMX was moderate and lowest when LMX was either low or high. Tension increased minimally for low NAs across levels of LMX. For high PAs, the relationship was linear and inverse. Conversely, a U-shaped form best represented the LMX–job tension relationship for low PAs. Implications, strengths and limitations, and directions for future research are discussed.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).