Guided by attachment theory, this longitudinal study examined the mediating role of parent-adolescent attachment on the relation between parents’ attachment styles and adolescents’ regulatory emotional self-efficacy (RESE, including managing negative affect and expressing positive affect). Five hundred seventy-three Chinese junior high school students (46% male; aged 11–14 years, M = 12.76 years, SD = 0.74) completed measures of RESE at T1, parent-adolescent attachment at T2 (six months later), and RESE at T3 (another six months later), while 573 students’ parents (one student only has a parent, 241 fathers and 332 mothers) completed measures of adult attachment styles (anxiety and avoidance) at T1. Results from structural equation modeling indicated that father-adolescent attachment mediated the association between fathers’ attachment anxiety and adolescents’ self-efficacy beliefs in managing negative affect, while mother-adolescent attachment marginally mediated the relation between mothers’ attachment anxiety and adolescents’ self-efficacy beliefs in managing negative affect and expressing positive affect. These findings suggest that parents’ attachment anxiety could predict their children’s attachment to parents, in turn, impacting their children’s regulatory emotional self-efficacy.
Awareness is one of the two most important abilities cultivated in Goenka’s Vipassana meditation, which refers to sensitivity to subtle bodily sensations and the associated psychological processes. This sensitivity and its derived function of monitoring emotion are not of notable concern in modern mindfulness-based psychotherapies. Evidence supports that Vipassana meditation truly enhances sensitivity to bodily sensations, but further study is required to assess the awareness of psychological processes. The value of monitoring mental processing has been widely accepted in psychology, as has enhanced sensitivity along with the potential dangers to mental health. Implications for practice and future studies are discussed. 相似文献
Unlike in English, there are no spaces between printed words in Chinese. In this study, we explored how inserting a space before or after a word affects the processing of that word in Chinese reading. Native Chinese readers' eye movements were monitored as they read sentences with different presentation conditions. The results show that inserting a space after a word facilitates its processing, but inserting a space before a word does not show this effect and inhibits the processing of that word in some cases. Our results are consistent with the prediction of a word segmentation and recognition model in Chinese Li et al., 2009, Cognit. Psychol., 58, 525. Additionally, we found that a space guides the initial landing position on the word: the initial landing position was further away from the space that inserted into the text, whether it was before or after a word. 相似文献
In the present study, we explored the characteristics of morphological structure processing during word recognition among third grade Chinese children and its possible relationship with Chinese character reading. By using the modified priming lexical decision paradigm, a significant morphological structure priming effect was found in the subject analysis when reaction time difference was considered as dependent variable. In the regression analyses, the children’s implicit morphological structure processing demonstrated a significant effect on Chinese character reading, even though its effect became non-significant when morphological awareness was entered. We achieved this result after controlling for the children’s age, non-verbal intelligence, and phonological awareness. These findings indicate that third grade Chinese children are sensitive to morphological structure information in the processing of compound words. Moreover, such sensitivity is, to some extent, a good predictor of Chinese children’s word reading performance. 相似文献
Prior research has described embarrassment and empathy as predictors of social helping and as self-conscious emotions involving reasoning about the self and others. It remains unclear how cognitive representations of the self and others relate to the two emotions as precursors of social helping. We examined 136 participants’ self-report measures of internal working models as well as dispositional embarrassability, empathic concern, personal distress, and perspective taking. Controlling all the other variables, embarrassability was primarily associated with the model of self and personal distress, whereas empathic concern was primarily associated with the model of others and perspective taking. Moreover, the association between personal distress and embarrassability was moderated by the interaction between models of others and perspective taking. The general proneness to distress arousal was also predicted by the interaction between models of self and others. The findings extended prior research linking internal working models and socio-cognitive emotions associated with helping. 相似文献
Gilbert Ryle’s The Concept of Mind (1949/2002. Chicago, IL: University of Chicago Press) is generally considered a landmark in the quest to refute Cartesian dualism. The work contains many inspirational ideas and mainly posits behavioral disposition as the referent of mind in order to refute mind–body dualism. In this article, I show that the Buddhist theory of ‘non-self’ is also at odds with the belief that a substantial soul exists distinct from the physical body and further point out similarities between the Buddhist outlook and Ryle’s ideas in three parts. First, I illustrate that Ryle’s ‘category mistake’ has certain points in common with the Buddhist refutation of ‘self’. Within the Buddhist framework, referents such as ‘mind’ and ‘self’ are merely imputed terms. The presumed existence of an independent substance such as a ‘soul’, when considered in isolation from the expedient usage of the term ‘mind’, can therefore also be viewed as a ‘category mistake’. Second, attempting to solve the questions of ‘what mind is’ and ‘how mind operates’ are two entirely different approaches to the study of mind. I argue that it is necessary to focus on ‘knowing-how’ rather than ‘knowing-that’, if we are to gain a more comprehensive understanding of mind and avoid any kind of category mistake such as those that follow from isolating the physical properties of brain or drawing inferences from a mystical soul. Third, I aim to show why investigating mind from the perspective of ‘dispositions’ of behavior is a valid approach. The Buddhist concept of karma-vāsanā elucidates the habitual tendency to act or not act in various situations. Based on this theory, I argue that the workings of the human mind bears strong links to the formation of karma and as such have important axiological implications that cannot be ignored. I conclude by pointing out that Ryle’s insightful ideas could in certain ways be complemented by the Buddhist theory of mind. In my view, his philosophy is not only a mediator between Analytic Philosophy and Phenomenology, but could perhaps also be seen as a mediator between traditional Eastern systems of thought and contemporary philosophies of mind. 相似文献