清净家风:王重阳与七真的丹法关要

本文论述了王重阳与七真的清净丹法的特点,涉及清净的内涵、达到清净的方法和清净对于全真道结丹的意义等方面的内容.认为止念是全真道清净的重要内容,他们特别强调心性的修养,要舍弃俗行尘缘,出家修行,要用战胜之法,战胜无明烦恼,或用损用忘,或积功累行,来达到止念的目的.全真道在炼丹各个环节上都对清净提出了很高的要求,并从神气结合而结丹上论述了清净的意义.     

Transitions in sleep problems from late adolescence to young adulthood: A longitudinal analysis of the effects of peer victimization

Adolescence is a developmental period with high vulnerability to sleep problems. However, research identifying distinct patterns and underlying determinants of sleep problems is scarce. This study investigated discrete subgroups of, changes in, and stability of sleep problems. We also examined whether peer victimization influenced sleep problem subgroups and transitions in patterns of sleep problems from late adolescence to young adulthood. Sex differences in the effects of peer victimization were also explored. In total, 1,455 male and 1,399 female adolescents from northern Taiwan participated in this longitudinal study. Latent transition analysis was used to examine changes in patterns of sleep problems and the effects of peer victimization on these changes. We identified three subgroups of sleep problems in males and two in females, and found that there was a certain level of instability in patterns of sleep problems during the study period. For both sexes, those with greater increases in peer victimization over time were more likely to change from being a good sleeper to a poor sleeper. The effects of peer victimization on baseline status of sleep problems, however, was only significant for males, with those exposed to higher levels of peer victimization more likely to be poor sleepers at baseline. Our findings reveal an important role of peer victimization in predicting transitions in patterns of sleep problems. Intervention programs aimed at decreasing peer victimization may help reduce the development and escalation of sleep problems among adolescents, especially in males.

     

Religious Commitment and the Benefits of Cognitive Diversity: a Reply to Trakakis

Metaphilosophical discussions about the philosophy of religion are increasingly common. In a recent article in Sophia, N.N. Trakakis (56:605–630, 2017) advances the view that Christian Philosophy is closer to ideology than philosophy. This is because philosophy conducted in the Socratic tradition tends to emphasize values antithetical to religious faith such as independence of thought, rationality, empiricism, and doubt. A philosopher must be able to follow the arguments wherever they lead, something that the religious believer cannot do. I argue that there are two main problems with this view. First, Takakis faces an unpalatable dilemma. It is possible his view recommends a rejection of itself, making it self-referentially incoherent. If it does not recommend such a rejection, then Trakakis’s preferred method is not necessary for genuine philosophical inquiry. Second, Trakakis makes numerous knowledge claims about the psychological motivation of religious philosophers but never offers evidence for these claims. Third, Trakakis never considers that the existence of cognitive diversity is truth conducive. Even if devout religious believers cannot conduct genuine philosophical inquiry, unless Trakakis thinks we should ignore all works by religious believers, then it is irrelevant whether they are genuine philosophy.     

Risk-Taking and Creativity: Convergent,but Not Divergent Thinking Is Better in Low-Risk Takers

The relationship between risk-taking and creativity is critical to understanding social harmony and innovation. Although some studies have assessed the link between risk-taking and divergent thinking, the association between risk-taking and convergent thinking remains unclear. Two studies were conducted to systemically investigate whether risk-taking is linked to convergent thinking. In Study 1, a sample of 127 healthy participants performed a Chinese remote associate test (RAT) and completed a risk-taking questionnaire. As predicted, risk-taking was negatively correlated with RAT performance, implying that risk-taking has a negative association with convergent thinking. Study 2 was an online survey study that replicated Study 1 and extended the measures to include self-rated risk and a measure of divergent thinking (the alternate uses task). The findings were fully replicated, showing that low risk-taking goes with better convergent thinking and risk-taking was not significantly correlated with divergent thinking. Furthermore, the risk-taking/convergent-thinking relationship was best described by a linear regression model in both studies. Taken together, these results suggest that appropriate reductions in risk-taking can boost convergent thinking.     

Gay Identity and HIV Risk for Black and Latino Men Who Have Sex with Men

Strong gay identity among white men who have sex with men (MSM) has been associated with decreased HIV risk, but data for black and Latino MSM (BLMSM) are inconclusive. We examined gay identity and HIV risk among BLMSM to inform social and structural HIV intervention strategies. BLMSM were administered a computerized survey as part of an HIV research study during 2011–2012 conducted in New York City. We used a brief scale of Gay Identity Questionnaire. After data analysis, Stage I (not fully accepting) and Stage II (fully accepting) gay identity were determined based on participant responses. We used logistic regression to calculate adjusted odds ratios (aOR) and 95% confidence intervals (CI) for the association between gay identity with HIV risk and social determinant factors. Among 111 self-identified BLMSM (median age = 32 years, 68.4% with some college or higher education), 34.2% reported receptive anal sex without condoms in the previous three months. Gay Identity Questionnaire Scale assessment indicated that 22 (19.8%) were Stage I, and 85 (76.6%) were Stage II in this BLMSM sample. Stage II gay identity was more likely seen among BLMSM with high involvement in the gay community (aOR 3.2; CI 1.00, 10.26) and less likely among BLMSM who exchanged sex for food or shelter (aOR 0.15; CI 0.02, 0.98). Fully accepting gay identity may be protective for BLMSM as it relates to transactional sex; these factors warrant further research and consideration as part of HIV prevention strategies.     

Perceived stigma of caregivers: Psychometric evaluation for Devaluation of Consumer Families Scale

Background/Objective: The Devaluation of Consumer Families Scale (DCFS) is commonly used to measure perceived stigma towards family members of people with mental illness. However, its factorial structure has never been confirmed using confirmatory factor analysis (CFA). This study aimed to test the psychometric properties of the DCFS Taiwan version (DCFS-TW). Method: Family caregivers (N=511) completed the DCFS-TW (97 completed the DCFS again after 2 to 4 weeks) and other instruments. CFA, test-retest reliability, internal consistency, concurrent validity, and known-group validity were analyzed. Results: The three-factor structure of the DCFS-TW performed better than the one-factor structure. Test-retest reliability (r = .66) and internal consistency were satisfactory (α = .85); concurrent validity (absolute r = .20 to .58) was acceptable; known-group validity was supported by the significantly different DCFS-TW scores in clinical characteristics (had been vs. had not been hospitalized; had been vs. had not been compulsorily admitted). Conclusions: The DCFS-TW has decent psychometric properties and is suitable for health professionals to measure perceived stigma towards family members of people with mental illness.     

下肢深静脉血栓患者预防性置入下腔静脉滤器的临床决策

下肢深静脉血栓的患者,预防性置入下腔静脉滤器,可有效预防致命性肺栓塞。但致命性肺栓塞的发生率低,滤器置入是侵入性手术,术后需长期抗凝。下肢深静脉血栓患者是否常规置入滤器,临床上仍存在争议。本文对目前我国下腔静脉滤器置入现状进行分析,提出除一些特殊情况外,滤器置入不应作为一种常规,为临床决策提供参考。     

Assessing adolescent mindfulness: validation of an adapted Mindful Attention Awareness Scale in adolescent normative and psychiatric populations

Interest in mindfulness-based interventions for children and adolescents is burgeoning, bringing with it the need for validated instruments to assess mindfulness in youths. The present studies were designed to validate among adolescents a measure of mindfulness previously validated for adults (e.g., Brown & Ryan, 2003), which we herein call the Mindful Attention Awareness Scale-Adolescent (MAAS-A). In 2 large samples of healthy 14- to 18-year-olds (N = 595), Study 1 supported a single-factor MAAS-A structure, along with acceptably high internal consistency, test-retest reliability, and both concurrent and incremental validity. In Study 2, with a sample of 102 psychiatric outpatient adolescents age 14-18 years, participants randomized to a mindfulness-based stress reduction intervention showed significant increases in MAAS-A scores from baseline to 3-month follow-up, relative to nonsignificant score changes among treatment-as-usual participants. Increases in MAAS-A scores among mindfulness-based stress reduction participants were significantly related to beneficial changes in numerous mental health indicators. The findings support the reliability and validity of the MAAS-A in normative and mixed psychiatric adolescent populations and suggest that the MAAS-A has utility in mindfulness intervention research.