大学生自我同一性状态与同一性风格、亲子沟通的关系

采用问卷法对594名大学生进行调查,结果发现,大学生自我同一性状态的人数分布中,延缓状态占67.5%,其余三种同一性状态各占10%左右;大学生在四种同一性状态的人数分布上不存在年级差异和性别差异;与其他同一性状态相比,获得状态的大学生在信息风格上得分最高,早闭状态的大学生在规范风格上得分最高,扩散状态的大学生在扩散风格上得分最高;亲子沟通中的开放性和问题既对同一性状态有直接预测作用,又以三种同一性风格为中介间接影响同一性状态。     

青少年自我同一性状态的发展及其与父母教养权威性、同一性风格的关系

采用修订的自我同一性状态问卷、同一性风格问卷和父母教养方式问卷对1233名初中生、高中生和大学生进行调查研究,考察青少年自我同一性状态的发展特点以及父母教养权威性、同一性风格和自我同一性状态之间的关系。结果发现:从初中到高中,青少年的自我同一性状态表现出前进的发展趋势,高中和大学阶段处于四种同一性状态的人数比例不存在明显差异;男大学生比女大学生更多地处于同一性获得状态;父母教养权威性既对同一性状态有直接预测作用,又以同一性风格为中介对其产生间接影响。     

大学生自我同一性发展特点研究

目的:调查并探讨大学生自我同一性状态发展特点。方法:从湖南某大学随机抽取320名大学生,采用王树青等人修订的EOM-EIS-II量表作为测量青少年自我同一性的工具。结果:(1)大学生自我同一性的性别、独生和非独生、城乡的差异比较结果显示,不同性别、独生非独生大学生在自我同一性的一些维度上存在显著差异,而来自城市和来自农村的大学生之间不存在差异;(2)不同年级大学生的同一性状态得分的方差分析结果显示,不同年级大学生在总体获得、总体延缓、总体早闭、意识早闭、人际早闭、人际延缓和人际获得7个维度上差异显著。结论:大学生自我同一性的发展存在一定的不平衡性。     

大学生同一性状态与时间管理:生命时间流逝情绪和流逝注意的中介作用

我国自古便有“通过强调时间流逝而珍惜当下”的教育与文化传统,对这一“时间认知影响时间行为”的作用机理,当前所知不多。采用问卷法对2232名低年级大学生调查,以考察同一性状态、生命时间流逝情绪、流逝注意与时间管理之间的关系.结果显示：（1）同一性获得、延缓状态正向直接预测时间管理倾向各维度（时间价值感、监控观与效能感）;早闭状态直接正向预测时间监控观、负向预测效能感;扩散状态直接负向预测时间价值感和监控观;（2）获得状态通过流逝情绪间接预测监控观和效能感;（3）延缓状态通过流逝情绪、流逝注意间接预测监控观、效能感,还能通过流逝注意间接预测价值感;（4）早闭状态通过流逝注意间接预测时间管理各维度,其中,流逝注意在“早闭—价值”间起完全中介作用。     

少数民族大学生自我同一性的发展特点研究

本研究以少数民族大学生为研究对象,使用自我同一性状态客观测量的标准化问卷,对少数民族大学生的自我同一性发展规律进行分析,研究结果发现:(1)少数民族大学生自我同一性的发展是一个逐渐变化的过程,从一年级到三年级呈波浪式的发展趋势,二年级的自我同一性发展状况最好,并且在人际领域和意识领域的发展形态略不同。(2)相比男生,女生更容易形成同一性前闭状态,并且更容易在人际领域处于同一性混乱状态。文科学生较理科学生更多处于同一性前闭状态。(3)少数民族大学生在自我同一性获得和自我同一性混乱状态存在显著的年级差异。     

亲子依恋、分离-个体化对大学生自我同一性状态的影响:自我不一致的中介作用

通过对576名大学生的问卷调查,运用结构方程模型技术考察亲子依恋、分离-个体化对大学生自我同一性状态的影响中自我不一致的中介作用。结果发现,(1)亲子依恋除对同一性获得状态有直接的正向预测作用外,主要通过自我不一致的中介作用对同一性获得状态和早闭状态产生正向影响,对扩散状态产生负向影响;(2)自我不一致在分离-个体化对同一性状态的影响中起部分中介作用,积极分离-个体化负向预测自我不一致,消极分离-个体化正向预测自我不一致,进而以自我不一致为中介对同一性状态产生影响;(3)亲子依恋依次通过分离-个体化、自我不一致的中介作用对同一性获得状态、早闭状态和扩散状态产生较强影响。     

大学生亲子依恋、分离-个体化与自我同一性状态之间的关系

通过对1131名大学生的问卷调查,运用结构方程模型技术考察了亲子依恋、分离-个体化与大学生自我同一性状态之间的关系。结果表明：（1）良好的亲子依恋可较强地正向预测大学生的积极分离-个体化,同时较强地负向预测消极分离-个体化;（2）亲子依恋除对同一性早闭状态有直接的正向预测作用外,对其他三种同一性状态的影响均以积极分离-个体化和消极分离-个体化为中介实现的。亲子依恋和分离-个体化两方面相结合形成了积极的亲子关系环境,有利于大学生自我同一性的形成。     

大学生自我同一性状态与“大五”人格、因果取向的关系

通过对536名大学生的问卷调查,采用结构方程模型考察了大学生的自我同一性状态与"大五"人格、因果取向之间的关系。结果发现,(1)"大五"人格和因果取向均是大学生自我同一性状态的重要预测因素,能在较大程度上解释大学生所处自我同一性状态(特别是同一性获得状态和扩散状态)上的差异;(2)因果取向在"大五"人格对自我同一性状态的影响中起重要的中介作用。     

大学生自我同一性与亲子依恋、因果取向之间的关系

通过对536名大学生的问卷调查,考察了大学生的自我同一性状态与亲子依恋、因果取向之间的关系。结果表明:良好的亲子依恋有利于大学生的自我同一性形成,使大学生更可能处于同一性获得状态,避免同一性扩散。除直接影响外,亲子依恋以因果取向中的自主取向和非个人取向为中介对同一性状态产生重要的间接影响,从而揭示了亲子依恋对大学生自我同一性发挥影响的作用方式。     

自我同一性研究的新模型——双环模型

自Erikson提出自我同一性的概念以来,它一直是发展心理学的重要课题,这方面的实证研究主要基于Marcia提出的同一性状态模型。随后的研究者Luyckx等人不断整合和改进状态模型,并结合自我关注领域对反思型自我关注和沉浸型自我关注的区分,提出了双环模型的理论。双环模型理论认为,广度探索、深度探索、沉浸探索、做出承诺和认同承诺五个维度构成了自我同一性形成和发展的两个环——"承诺形成环"和"承诺评价环",两个环之间不断地发生着动态的交互作用,其结果造成了自我同一性形成和发展的6种状态:达成,早闭,沉浸延缓,轻松混淆,扩散混淆和未分化。     

影响藏族大学生藏、汉文化认同的因素研究

该文通过问卷和访谈对藏族大学生的藏、汉文化认同状况进行了实地调查,初步分析了影响藏族大学生对本民族文化和汉族文化认同的因素。结果显示,藏族大学生的藏、汉文化认同之间存在着显著的负相关;父亲的受教育程度对藏族大学生对藏族文化的认同有显著影响;由于在教学中使用的语言不同,接受藏、汉双语教学的专业学习的学生,其藏族文化认同低于使用汉语单语教学的学生;学习汉语的时间对藏族大学生的藏、汉文化认同得分都有显著的影响。     

FANTASY WORLDS AND SELF-MAINTENANCE IN CONTEMPORARY AMERICAN LIFE

Abstract. Because actual social experience is often damaging to conceptions of self, individuals in all societies engage in identity work beyond ordinary social interaction. For people in religious groups, identity work may involve the subjective experience of interactions with spirit beings as in altered states of consciousness such as dreams, reverie, or trance. In memories, anticipations, and fantasies, secular Americans, too, may experience gratifying imaginary social interactions when they gain recognition and acclaim from imagined others. Unlike spirit relations these fantasies are not culturally defined as "real." However, like spirit relations, they may have very real effects on self-maintenance.     

选择性注意的两种负启动效应研究回顾及比较

通过比较特性负启动和位置负启动两种实验范式．对选择性注意的负启动研究进行回顾与总结：从研究方法、行为及脑成像结果等方面对特性和位置负启动研究进行比较分析;简要介绍负启动机制,并从客体与空间选择性注意的分离、视觉加工神经通道和工作记忆等方面对特性和位置负启动异同的原因进行初步探讨。对特性和位置负启动及其脑机制的差异研究将有利于对负启动效应及其机制的进一步考察．并指出负启动范式在分心抑制等研究方向具有广泛的应用前景。     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

In Between States: NationalIdentity Practices Among German Jewish Immigrants

Recent critiques of the identity literature have bemoaned the lack of clarity in conceptualizations of identity. R. W. Connell's (1987) theory of practice and Dorothy Smith's (1987, pp. 88–97) notion of "the everyday as problematic" provide the foundation for articulating the construct of identity practices. Identity practices refer to the routine actions and ways of thinking, as well as the representations of those acts and thoughts, that enable people to claim collective identities. Although identity practices mark group membership, they also signal marginality to or exclusion from other groups. This paper explores the importance of understanding identity practices at micro levels of interaction as well as macro-level structures and dominant culture narratives. The specific empirical focus—on German Jewish immigrants who fled Nazi Germany and arrived in the United States by 1945—enables an interrogation of the meanings associated with national identity practices.     

Book Reviews

Luc Boltanski, Distant Suffering: Morality, Media and Politics
Stephen Frosh, The Politics of Psychoanalysis: An Introduction to Freudian and Post-Freudian Theory
Dennis Chong, Rational Lives: Norms and Values in Politics and Society
Zsolt Enyedi and Ferenc Erös, Authoritarianism and Prejudice: Central European Perspectives
Stephanie Riger, Transforming Psychology: Gender in Theory and Practice
V. M. Bekhterev, Suggestion and Its Role in Social Life
Ian Glynn, An Anatomy of Thought: The Origins and Machinery of the Mind
David O. Sears, Jim Sidanius, and Lawrence Bobo (eds.), Racialized Politics: The Debate About Racism in America
Philip A. Klinkner with Rogers M. Smith, The Unsteady March: The Rise and Decline of Racial Equality in America     

MINDS, INTRINSIC PROPERTIES, AND MADHYAMAKA BUDDHISM

Certain philosophers and scientists have noticed that there are data that do not seem to fit with the traditional view known as the Mind/Brain Identity theory (MBI). This has inspired a new theory about the mind known as the Hypothesis of Extended Cognition (HEC). Now there is a growing controversy over whether these data actually require extending the mind out beyond the brain. Such arguments, despite their empirical diversity, have an underlying form. They all are disputes over where to draw the line between intrinsic and relational causal powers. The second-century Buddhist philosopher Nagarjuna deals with similar issues when he argues for a middle way between the two positions that were known in his time by the terms eternalism and nihilism. Eternalism, like MBI, asserts that the mind is a permanent enduring substance (although the two theories disagree as to how long mind endures). Nihilism argued that the mind had no intrinsic existence, and today some argue that HEC could lead us to a similar conclusion. Nagarjuna's argument for a middle way between these two extremes is similar to an argument that can be made for HEC. We can accept that neither the brain nor any other single physical item is identical to the mind without falling down the slippery slope that leads to "The mind does not really exist, and therefore we are one with everything." Nagarjuna was correct to say that the mind has conventional reality—that the mind exists even though there is no sharp border between the mind and the world.     

Searching for the Self: An Identity Control Theory Approach to Triggers of Occupational Exploration

Identity control theory researchers have found evidence for two processes of identity development (identity defense and identity change) and have theorized a third process (identity exploration). College students (N = 123) self-rated as high or low in occupational identity certainty and importance received self-discrepant feedback to induce identity disturbance, and dependent measures of identity defense, identity change, and identity exploration were obtained. As predicted, high certainty about identity standards led to identity defense, while low certainty led to identity change. Although an interaction between certainty and importance was hypothesized to predict identity exploration, results showed that the two operated independently. Low certainty predicted exploration of additional occupational areas, whereas high importance predicted exploration of self, environment, and additional occupational areas.     

INDIVIDUALITY IN THEOLOGICAL ANTHROPOLOGY AND THEORIES OF EMBODIED COGNITION

Contemporary theological anthropology is now almost united in its opposition toward concepts of the abstract individual. Instead there is a strong preference for concrete concepts, which locate individual human being in historically and socioculturally contingent contexts. In this paper I identify, and discuss in detail, three key themes that structure recent theological opposition to abstract concepts of the individual: (1) the idea that individual human beings are constituted in part by their relations with their environments, with other human beings, and with God; (2) the idea that individual human beings are unique entities; (3) the idea that individual human beings cannot be conceptualized in atemporal terms. Subsequently, I seek to demonstrate that theories of embodied cognition offer broad, if not unconditional, support for the concept of the concrete individual. As such, I suggest, theories of embodied cognition provide a valuable resource for dialogue between contemporary science and theological anthropology.