School competence and emotional/behavioral problems among Norwegian school children as rated by teachers on the Teacher Report Form

Of 1,409 eligible children aged 6-13 years in grades 1 to 7 who were randomly selected from a national sample of Norwegian schools, 858 participated in the present study (60.9%). The sample was stratified by school centrality, region and size of grade cohort. The teachers assessed their children's academic performance, adaptive school functioning, and levels of emotional/behavioral problems using the 2001 version of the Teacher Report Form (TRF). Only one child was randomly selected from each grade cohort. Girls had significantly higher scores than boys in the Working Hard, Appropriate Behavior, Learning, and Total Adaptive Functioning domains. For girls, only the Working Hard domain was of medium effect size. While boys had significantly higher scores than girls on Attention, Thought Problems, Rule-Breaking, Aggression, Externalizing Problems and Total problems, only Attention Problems showed a medium effect size. Significant sex by age interaction effects were also found for Rule-Breaking, Externalizing, Internalizing, Anxious-Depressed and Total Problems. In all these comparisons, 10-13-year-old boys had significantly higher scores than 6-9-year olds, while girls had similar problem levels across age groups. Our mean Total Problems score (17.2) was lower than the grand mean (21.6) reported in a multi-country comparison but higher than in another Norwegian large-scale survey. Overall, our findings indicate that teachers in Scandinavia report, just as do parents, relatively low levels of emotional/behavioral problems among school-aged children.     

Religious Pathways from Adolescence to Adulthood

Prior research suggests the significance of religion for development and well‐being in adolescence and beyond. Further, new developments and applications of statistical methods have led to ways of better accounting for the multidimensional nature of religiosity (e.g., latent class analysis), as well as the dynamic aspects of religiosity (e.g., latent growth curve models). Yet, rarely, if ever, are both features of religiosity incorporated and examined together. Therefore, we propose and conduct a latent class analysis using data from the National Longitudinal Study of Adolescent to Adult Health (Add Health) to identify seven distinct pathways of religiosity that involve independently changing levels of religious affiliation, religious service attendance, personal importance of religion, and prayer from adolescence to adulthood. We also show how individuals’ religious pathways are related to gender, race, parents’ education, their own education, and family formation experiences in the transition to adulthood. Our findings inform the study of how multiple dimensions of religiosity take shape across adolescence and the transition to adulthood, and suggest a new way for measuring the dynamics of religiosity in studies of the impact of religion across the life course.     

大学毕业生目标自主性与无望感:社会支持与性别的作用

大学毕业生面临重要的生活转折, 其个人目标自主性对未来的无望感有显著影响。本研究以192名大四毕业生为被试, 采用特殊目标测量法考察个人目标自主性, 用问卷评价社会支持与无望感, 探讨目标自主性与无望感的关系, 并分析社会支持和性别的作用。结果发现:(1)毕业前夕去向已经确定的大学生, 无望感更低;(2)大四毕业生目标自主性越高, 对未来的无望感越低;(3)目标自主性对无望感的预测受到性别因素调节。对于男生, 高目标自主性能够显著降低无望感;对于女生, 目标自主性对无望感的预测作用不显著;(4)社会支持对于目标自主性与无望感之间的关系没有显著的调节作用, 但是社会支持越高, 其无望感越低。由此可见, 大学毕业生建立自主的个人目标和改善社会支持对降低无望感具有重要意义, 目标自主性的效应对男生尤为明显。     

音乐训练延缓言语感知老龄化

听力正常的老年人常常受到噪声环境中言语感知能力下降的困扰。延缓这一类型的听觉老龄化具有重要的心理和社会意义。经历过音乐训练的老年人在噪声环境中的言语识别成绩显著高于听力相当但是未经历过音乐训练的老年人。此外, 音乐训练也伴随着老年人的听觉脑干对言语信号的加工速度和时间精度的明显提高。这一言语信号神经表征的增强可能在音乐训练延缓老年人言语感知能力下降的过程中发挥了重要作用。     

评价中心结构效度的多元概化理论分析研究

评价中心技术是现代人事测评的一种主要形式,主要通过多种模拟任务来测评高级管理人才。然而,少有研究能证明它具有理想的结构效度。该研究运用多质多法分析了某金融企业一次真实的评价中心测评项目,发现测评的结构效度并不理想。接着,通过多元概化理论的分析,探讨了结构效度不理想的原因,并指出了评价中心任务与所测维度之间的关系,以及对各维度的测量信度。最后,根据分析结果,探讨了优化评价中心结构效度和提升整体测量信度的途径。     

The Flexibility of <Emphasis Type="Italic">Gua</Emphasis> and <Emphasis Type="Italic">Yao</Emphasis>—Based on an interpretation of <Emphasis Type="Italic">Yizhuan</Emphasis>

In Yizhuan’s interpretation of The Book of Changes, the book’s fundamental concepts, xiang 象 (images) and ci 辞 (words), play different roles. Concepts, including yin and yang, firmness and gentleness, sancai 三才 (three fundamentals), and the wuxing 五行 (five active elements), are used to interpret The Book of Changes through the interpretation of images, while the core Confucian values, such as benevolence and righteousness, are used to interpret The Book of Changes because of their connection with words of gua and yao. In order to expand the meaning of the words of gua and yao, Yizhuan sometimes connects words with images; in other occasions, however, it simply takes these words as independent guides. The Confucian scholars who wrote Yizhuan, therefore, not only revered the classic, but also used it to send their own message. Out of reverence, they “shu 述 (recited)”; in using it, they “zuo 作 (created)”. The combination of recitation and creation made the words of gua and yao very flexible in the process of interpretation, while the interpretation changed the meaning of the classic to a great extent.     

存在与解释：刍议心理咨询境域的诗性智慧

诗性智慧是生活境域中非主体化、非对象化的此在智慧,解释学是迄今诗性智慧在哲学中的最好阐发,它消解了思与诗之间长期紧张的二元对立,为至今仍困扰于科学主义与人本主义范式分裂的心理咨询提供了可资超越的借鉴。理解在时间的境域中氤氲着诗性智慧的光焰生生不息。     

存在与解释:刍议心理咨询境域的诗性智慧

诗性智慧是生活境域中非主体化、非对象化的此在智慧,解释学是迄今诗性智慧在哲学中的最好阐发,它消解了思与诗之间长期紧张的二元对立,为至今仍困扰于科学主义与人本主义范式分裂的心理咨询提供了可资超越的借鉴.理解在时间的境域中氤氲着诗性智慧的光焰生生不息.     

The Garden of the Heart and Soul: the image,the way,and the meaning

This paper begins with an explanation of the four Chinese characters that represent the project of the Garden of the Heart and Soul. This project was founded to help the psychological development of orphans, as well as to provide psychological relief for the victims of ecological disasters such as earthquakes through the use of Jungian psychology, sandplay therapy, and the psychology of the Heart. Eleven years after its founding, there are 83 work‐stations on mainland China. The authors discuss how the Chinese characters influenced the way they set up their project and the values that guide them. In addition to helping the individuation of the people they work with, their work provides a container for the collective psyche and a connection with the cultural archetypal roots.