我国军人心理素质研究进展与展望

军人心理素质研究作为军事心理学研究中一个重要的内容,近年来引起了研究者的广泛关注。以近年来军人心理素质研究的文献为基础,对军人心理素质概念、军人心理素质的成分与测评、军人心理素质特点、军人心理素质训练等方面进行了回顾,展望了该领域的研究方向,为军人心理素质的深入研究提供借鉴。     

试论军队院校如何搞好地方大学生入伍后的心理素质培育

心理素质是军人战斗精神素养的重要组成部分,也是构成军队战斗力的重要因素。本文从三个方面对军队院校如何帮助地方大学生从心理上顺利完成由民到兵的转变,培育起军人过硬心理素质的方法进行了探析。     

军校学员心理健康问题研究——以空军雷达学院学员心理健康为例分析

军人心理健康是军人心理素质的核心,是军人思想政治素质、军事专业素质、科学文化素质形成和提高的基础,是部队凝聚力、战斗力的重要因素。军事院校是培养军事人才的基地,正确把握军校学员的心理特点和变化规律,积极开展心理健康教育,对于广大学员了解自身心理状况,掌握应付心理冲突、心理紧张和心理压力的方法,对于提高学员心理素质、健全人格,增强承受挫折、适应环境的能力,从而为“打得赢”和“不变质”奠定良好的心理基础,确保学员身心健康具有重要意义。     

论革命军人的自我价值

论革命军人的自我价值迟克举在部队当前进行的人生观、价值观教育中,在学习、宣传革命军人人生价值理论过程中,在肯定军人的价值在于无私奉献这种社会价值的同时,了解军人的自我价值也许是必要的。一革命军人有没有自我价值？回答当然是肯定的。从人生价值的理论上来说...     

临床医务人员心理素质的培养

各种素质的形成和发展必须依赖于其心理素质的水平 ,心理素质渗透在其他素质之中 ,其他素质的提高最后转化为心理素质。笔者认为对于医务人员良好的性格的培养、心理素质的提高 ,应注意以下几方面。1　增强临床医务人员的自我健康意识精神病学家麦灵格乐认为 :“心理健康是指人们对于环境及其相互间具有最高效率及快乐的适应情况 ,心理健康的人应能保持平静的情绪 ,敏锐的智能 ,适应社会环境的行为和愉快气质。”因此 ,医务人员应长期的坚持心理健康教育 ,认识到自己在自身健康状况上所处的主导和主动地位 ,自觉地接受和制定自我保健措施。2…     

略论市场经济条件下军人社会心理承受力的引导与调适

本运用社会心理学理论,对市场经济条件下军人社会心理承受力的内涵及其制约因素等方面进行了分析,认为要通过培养军人内在素质,着力强化军人意识,增强军人的荣誉感,从而不断提高军人的社会心理承受力。强调要注重外部环境对军人社会心理承受力的影响,逐步完善社会保障,为军人建立一个良好的社会心理外环境,进而达到对军人社会心理承受力进行有效引导和调适的目的。     

浅析军体训练与作战心理品质的关系

现代高科技战争不仅要求作战人员既有较强的体能而且要有较好的心理素质。根据笔者多年的教学训练经验,结合军体训练特点和内容,阐述了军体训练对培养军人作战心理品质的有效作用。     

从马斯洛需要层次理论看军人职业的基本矛盾及需求心理调适

以马斯洛需要层次理论的结构及特点为理论视角，基于军人职业的特殊性，从透视军人职业的基本矛盾为出发点，探讨了军人需求心理调适的对策，以求进一步激励军人在新的历史时期热爱职业，增强历史责任感，积极迎接世界新军事变革的挑战，使军人的自我发展与我军现代化建设的跨越式发展有机地统一起来。     

美军军人综合健康计划及其启示

美军开展的军人综合健康计划,针对美军士兵近年来出现的心理健康方面的问题,运用积极心理学和心理弹性理论,致力于提高美军心理素质,在士兵中得到了认可。实现党在新形势下的强军目标,需要心理和身体同样健康的官兵,必须大力推进军队心理服务工作。研究美军军人综合健康计划对我军开展心理服务工作有积极的启示。     

略论市场经济条件下军人社会心理承受力的引导与调适

本文运用社会心理学理论，对市场经济条件下军人社会心理承受力的内涵及其制约因素等方面进行了分析，认为要通过培养军人内在素质，着力强化军人意识，增强军人的荣誉感，从而不断提高军人的社会心理承受力。强调要注重外部环境对军人社会心理承受力的影响，逐步完善社会保障，为军人建立一个良好的社会心理外环境，进而达到对军人社会心理承受力进行有效引导和调适的目的。     

工夫论:研究梁漱溟心理学思想的新视野

对梁漱溟心理学思想的研究中始终存在以下问题:西方心理学框架的束缚,思想与生活实践的分离,思想演变历程的忽视。要解决这些问题,需要新的研究视野。工夫论具有“知行合一”的特质,其中思想与行动融合无间,而且具备动态展现的条件; 梁漱溟有丰富工夫实践,且与他的心理学思想有不可分离的联系。这些使工夫论作为研究视野契合于梁漱溟的心理学思想成为可能,并使之有别于既有的心理学史和本土心理学研究。     

The role of removal and elimination in Nietzsche’s model of self-cultivation

ABSTRACT

In this paper I call into question the commonplace assumption in Anglophone Nietzsche scholarship that ideal psychological self-cultivation comes about solely by means of the sublimation of all of one's drives. While the psychological incorporation of one’s drives and instincts plays a crucial role in promoting what Nietzsche considers a higher self, I argue that some degree of removal and elimination of particular drives and instincts could be, perhaps necessarily is, involved in ideal cases. Yet I will suggest that we should not think of these cases as constituting ‘repressions’. I will seek to offer a better characterization of the discussions of productive removal and elimination in Nietzsche’s texts, and consider how they fit in his model of self-cultivation. Nietzsche’s texts demonstrate a more nuanced understanding of the ways in which certain kinds of removal and elimination can lead to greater integration for the would-be exemplary individual. My reading, I argue, helps to better understand the instances in the texts where Nietzsche valorizes the removal of particular drives and instincts.     

我国大学生在关爱价值观者特征上的公众观

在开放式预调查基础上,对452名大学各专业学生进行调查研究。结果表明:我国大学生认为善良、真诚、有爱心、不歧视残障者、宽容、设身处地、尊重7项是关爱价值观者最应该具有的特征;个人修养、利他助人、处事交往、外表印象、内在气质、尊重宽容、奉献与责任是关爱价值观者的7个品质因素,其中个人修养的品质因素最为突出;对这些品质因素,男女大学生看法没有明显差异,对某些品质因素城乡大学生、不同专业大学生有明显不同的看法。     

Moral Psychology of Shame in Early Confucian Philosophy

In Western philosophy and psychology, shame is characterized as a self-critical emotion that is often contrasted with the similarly self-critical but morally active emotion of guilt. If shame is negative concern over endangered or threatened self-image (usually in front of others), guilt is autonomous moral awareness of one’s wrongdoings and reparative motivation to correct one’s moral misconduct. Recently, many psychologists have begun to discuss the moral significance of shame in their comparative studies of non-Western cultures. In this new approach, shame is characterized as a positive moral emotion and active motivation for self-reflection and self-cultivation. If shame is a positive and active moral emotion, what is its moral psychological nature? In this paper, I will analyze shame from the perspective of cultural psychology and early Confucian philosophy. Unlike many Western philosophers, Confucius and Mencius discuss shame as a form of moral excellence. In early Confucian texts, shame is not a reactive emotion of an endangered self but a moral disposition that supports a self-critical and self-transformative process of moral development.     

The Virtuous Body at Work: The Ethical Life as <Emphasis Type="Italic">Qi</Emphasis> 氣 in Motion

This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body. Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to one’s flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence bodily care is also intrinsically valuable to a flourishing life. This perspective on embodied virtue is established through a discussion of qi. The body as the storehouse of qi is not only a passive reservoir of knowledge that serves as moral guidance, but also actively plays an indispensable and integral role in activities related to one’s moral transformation. A well-cared for body provides a moral agent with the temporal and spatial possibility for moral refinement and an enhanced good life.     

Confucian Ethics and the Critique of Ideology

The debate between Hans-Georg Gadamer and Jürgen Habermas provides a fresh perspective from which Confucian philosophy may be approached. In this paper, focusing on the Lunyu (Analects), I argue that the sayings of Confucius reflect an essentially 'conservative' orientation, finding in tradition a reservoir of insight and truth. There is a critical dimension to it in that ethical reflection and self-cultivation would enable the individual to challenge particular claims of tradition. However, can self-cultivation transcend tradition as a whole and enable the individual to effect radical change? Following the strategy of Habermas' critique of Gadamer, what happens if tradition is systemically corrupt? In this discussion, rather than taking tradition generally I will focus on the concept of ritual (li) to suggest how the Lunyu seeks to crystallise the wisdom of the past into an ethical guide. The conclusion I draw is in the main a Gadamerian one. Committed to a critical appropriation of tradition, Confucian philosophy seeks ethical renewal from within, on the premise that through incremental change self-cultivation can make a real difference in the quest for moral excellence.     

情绪智力对初中生心理适应的影响：一项追踪研究

为考察情绪智力对初中生心理适应的影响及人际素质与逆境信念的中介作用,对466名初中生进行为期半年的追踪调查。结果显示：（1）情绪智力、人际素质、逆境信念和心理适应间存在同时性和继时性正相关;（2）情绪智力正向预测初中生心理适应;（3）人际素质、逆境信念在情绪智力与初中生心理适应间起链式中介作用。追踪研究结果表明,在延时条件下,情绪智力能够依次通过人际素质、逆境信念来进一步影响初中生心理适应。     

The concept of Junzi in the Zhongyong

The concept of junzi is the central issue in the Zhongyong, one of the most important Confucian books. A junzi leads a life starting with the original disposition of cheng 诚(being truthful to the real self). This paper analyzes the disposition of cheng to reveal two kinds of good in human existence, that is, the natural good, which is present in cheng; and the idea of good, which is a conceptualization of the natural good. The natural good is actually equal to the nature endowed by the Tian, and so it is primary and absolute. Meanwhile, the idea of good is secondary and can be improved by self-cultivation. The distinction and interaction between these two kinds of good are crucial in conceiving the concept of junzi. Yet, the distinction is so subtle that it often confuses people in self-cultivation. In fact, people in their actual lives may mix them up and perceive only the idea of good. We call this the junzi impasse. The Zhongyong does not offer enough discussion about this impasse. Since this confusion may cause the termination of self-cultivation, this paper offers a comparative discussion in the light of Christian guilty consciousness, and attempts to propose a solution to the junzi impasse.