"大一统"理念辨析

本文对古典儒家提出的与大一统有关的三种观念进行了分析:第一种是公羊学,主要是董仲舒提出的作为宪法秩序之建立程序的大一统,第二种是董仲舒要求确立儒术为新王官学的大一统,第三种是孟子提出的强调仁德对于治理之绝对价值的"定于一"。这三种大一统观念均与近代以来人们基于民族国家理念而形成的"领土统一"观念无关,而恰恰足以消解后者。     

主动性人格与工作绩效：个体-组织匹配的调节作用

本研究的目的：考察主动性人格在中国企业内对工作绩效的预测性及个体-组织匹配在其中的调节作用。方法：研究以三家中国本土企业的253名员工为被试,使用修订过的主动性人格量表。结果：（1）除了大五人格和社会赞许性之外,主动性人格还可以解释工作绩效8．5％的方差变异;（2）整体分析时只有团队导向因素显著,单独分析时高新独资企业中注重细节因素、团队导向因素和结果导向因素有显著的调节作用;民营企业中尊重员工因素有显著的调节作用;国有企业中革新性因素和团队导向因素有显著的调节作用。结论：主动性人格可以有效地预测工作绩效,个体-组织匹配则根据不同的企业组织,不同的因素在主动性人格和工作绩效的关系中起调节作用。关于本研究的贡献与不足以及未来的研究方向都有所讨论。     

Socially oriented values and reciprocity norm predict organizational commitment

The current research concerns the predictors and organizational outcomes of normative commitment in Chinese companies. In Study 1, using a semi-structured interview, we identified internalization of socially oriented value and reciprocity norm as two possible predictors of normative commitment. Survey results confirm the factorial independence of these two predictors. Study 2 examined the predictive relationship of these predictors with employee job satisfaction, turnover intention, in-role performance, and organizational citizenship behaviour (OCB). The results showed that value internalization predicts higher job satisfaction and weaker turnover intentions via normative commitment, whereas reciprocity predicts higher job satisfaction, weaker turnover intention, and more frequent display of OCB via normative commitment. These findings are discussed in terms of their implications for future research and management practices.     

齐鲁饮食文化形态中的儒学思想

齐鲁饮食文化深受儒学思想的影响,形成了一定文化形态的饮食观念,影响人们的日常生活,并在一定的时间和空间范围内起着促进或制约社会发展的作用。齐鲁饮食习俗中“上顺天道、适时进食”的自然生态观,“长幼有序、进食有礼”的礼俗观,“敬天爱人”和谐观,“孝敬父母、以和为贵”伦理观,“以大惟美”待客观,是齐鲁饮食文化形态的主要特征,是儒学思想实现社会统治方略和社会管理的具体体现。新的历史时期,齐鲁饮食文化不断与时俱进,加强自身发展与对外交流,去粗存精引领社会饮食文化健康和谐发展。     

Concurrent validity in Taiwan of the Comprehensive Developmental Inventory for Infants and Toddlers who were full-term infants

This study investigated the concurrent validity of the Comprehensive Developmental Inventory for Infants and Toddlers (CDIIT) with the Bayley Scales of Infant Development-II (BSID-II) in full-term infants. 106 full-term infants ages 6 to 18 months (63 boys, 43 girls) were recruited as a convenience sample. One tester administered the CDIIT and BSID-II to all children. The Developmental Ages and Developmental Quotients of the motor and the mental scales from both tests were analyzed with Pearson correlations and quadratic weighted kappa tests. The results showed that correlation coefficients for Developmental Ages between both tests on cognitive and motor subtests were high (r = .91-.95) and for Developmental Quotients were moderate (r = .57-.67). Moderate classification agreement was found in the two scales (quadratic weighted kappa = .50-.53). Developmental Quotients classification for the CDIIT tended to be a little higher than for the BSID-II. It was concluded that although acceptable concurrent validity was found for the Motor and Cognitive subtests of the CDIIT, the tester should be cautious to compare Developmental Quotients obtained from the above two tests in clinical or in research settings.     

The Confucian Self and Experiential Spirituality

Since the publication of his book on Zhongyong (Tu 1976), Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as transcendental by which the self initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences, this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality.     

工作中的主动性行为的回顾与展望

工作中的主动性行为是旨在引起或促使变革的行为。它包括三个成分：自发性、前瞻性和变革性。组织行为学中得到较多关注的主动性行为包括主动改进工作方法、主动解决问题、个人主动性、寻求个性化的契约关系以及主动寻求反馈等行为。不同类型的主动性行为可以整合为三个高阶分类, 与角色外行为、适应性行为等有本质区别。主动性行为研究的逻辑关系网络包括前因变量、结果变量以及可能的调节变量。未来研究应基于中国特殊的文化和经济背景, 进一步整合主动性行为的内涵, 拓展研究领域。     

近代中国国家主义与基督教

本文考察了近代中国的国家主义者对基督教的批判,以及基督教学者从基督教的国家观、基督徒的爱国问题和世界主义(大同主义)等方面所做的回应。这种考察,既可以让我们了解到基督教在中国历史上与某种政治思潮的纠缠,也可以为我们在当今全球化背景下审视基督教与国家的关系提供借鉴。基督教的普世主义可以纠正国家主义的偏狭,国家主义的思想刺激基督教不得不考虑本土化和处境化的问题。     

从传统针灸学到现代针灸学——针灸现代化50年之回顾

现代针灸学的理论基础不同于传统针灸学,前者是以运用现代科学技术、方法对相关问题的研究所获取的现代科学意义上的规律作为指导理论,机理的阐明完全立足于现代科学意义的相关知识体系,并以神经一内分泌一免疫网络学说及针灸效应的四大规律为该体系的理论核心;而传统针灸学则是以阴阳五行学说、脏腑气血学说、经络学说等为基本理论;在临床上,现代针灸学充分利用现代诊疗技术和方法,以辨病为主导,针刺手法注重的是强弱刺激与针刺效应的关系;而传统针灸学则是借助四诊八纲以辨证为主导,针刺手法强调的是补泻.     

甲状腺占位性病变手术治疗指征的合理选择

近年来,随着超声波的发展,超声波的清晰度越来越高.作为浅表脏器的甲状腺,超声波可发现其内1mm～2mm的占位性病变.由于超声波具有操作简便、快捷、无创性和清晰度高的特点,越来越多的人选择超声波进行甲状腺的常规检查.Mortenson[1]等发现,既往无病史,而解剖中发现有甲状腺占位性病变的高达50%.在超声随机检查中,甲状腺结节的发现率在19%～67%,而其中可以触摸到的结节只有4%～7%,甲状腺结节大部分为良性的,其中5%左右为恶性的[2-3].因此,对超声波检查中发现的占位性病变是否选择治疗以及如何选择治疗方案,从而使需要治疗的患者获得更合理的治疗,就成为人们关注的课题.那么,甲状腺占位性病变手术治疗的指征究竟和什么有关,超声在其中又起了一个什么样的作用呢?