父母教养投入对青少年情绪和行为适应的影响差异:亲子依恋的中介作用

为比较同一家庭父亲与母亲教养投入对青少年情绪和行为适应的影响及作用机制差异,采用问卷对1155名中小学生进行调查。结果表明:(1)父亲教养投入显著预测青少年情绪适应,母亲教养投入显著预测青少年行为适应;(2)父亲教养投入仅通过父子依恋的完全中介作用影响青少年的情绪和行为适应; 母亲教养投入既通过母子依恋的部分中介作用影响青少年的消极行为适应,也通过父子依恋的部分中介作用影响青少年的情绪和行为适应。结论表明:父亲与母亲教养投入对青少年情绪和行为适应的直接影响存在适应领域的特异性,其作用机制也存在差异。本研究精准地区分出父亲与母亲教养投入影响青少年适应性的特定范围及不同的作用机制,这对于同一家庭内的父亲与母亲教养投入的精准干预提供了新的视角。     

Relationship between respiratory mortality and self-perceptions of aging

Although there is growing evidence that psychological factors affect an individual's susceptibility to respiratory illnesses, psychological predictors of respiratory mortality have received little attention. This study investigated whether an age-specific psychological factor, older individuals’ beliefs about their own aging, predicted the likelihood of their dying from respiratory causes (ICD-9: 460–519). The sample was composed of 620 individuals, aged 50–87 years at baseline, who participated in a longitudinal study with six waves. Our research found that individuals with higher baseline positive self-perceptions of aging were significantly less likely to die of respiratory causes over the next 23 years, after controlling for age, functional health, gender, loneliness, marital status, self-rated health, and socioeconomic status (hazard ratio?=?0.695; p?<?0.005). This is the first study to link individual beliefs about aging to cause-specific mortality. Future research is warranted to further elucidate the relationship between self-perceptions of aging and resistance to respiratory mortality.     

Facets of autobiographical memory in adolescents with major depressive disorder and never‐depressed controls

Adolescence is a crucial developmental window because it involves elaboration of the self‐concept, the laying down of lifelong autobiographical memories, and the development of emotional resilience during a time of substantial risk for mood problems. Autobiographical memory retrieval plays an important role in depression both in adults (van Vreeswijk & de Wilde, 2004 van Vreeswijk, MF and de Wilde, EJ. (2004). Autobiographical memory specificity, psychopathology, depressed mood and the use of the Autobiographical Memory Test: a meta‐analysis. Behaviour Research and Therapy, 42: 731–743. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]) and adolescents (Kuyken, Howell, & Dalgleish, 2005; Park, Goodyer, & Teasdale, 2002 Park, RJ, Goodyer, IM and Teasdale, JD. (2002). Categoric overgeneral autobiographical memory in adolescents with major depressive disorder. Psychological Medicine, 32: 267–276. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]). This study examined facets of autobiographical memory associated with memory retrieval in never‐depressed and currently depressed adolescents: personal importance, imagery, recency, source monitoring, and field‐observer perspective. Compared with never‐depressed adolescents, adolescents with depression were significantly more likely to retrieve memories from an observer perspective and more recent time period, preferentially rehearsed negative memories and rated their memories as more personally important. Depressed adolescents who reported a history of trauma retrieved more vivid autobiographical memories than depressed adolescents not reporting such a history, had rehearsed them more frequently, and reported more confidence in their veracity.     

Religious attributions pertaining to the causes and cures of mental illness

In this Australian study, 126 Protestant Christian participants, 52 females and 74 males, were assessed for their beliefs about the importance of 26 causal variables and 25 treatment variables for two mental disorders: Major Depression and Schizophrenia. Factor analysis revealed four causal factors, common to both conditions, labelled as religious factors, physical factors, coping style and social/environmental stressors. Furthermore, four treatment factors emerged: religious means, professional help, help from others (non-professional) and self-initiated means. Explanatory variables for these beliefs were assessed using: a Religious Beliefs Inventory (RBI) to measure religious beliefs; a Values Survey (VS) including a measure of Christian religious values; and a Religion and Mental Health Inventory (RMHI) to measure cognitive dissonance (cf. Festinger, 1957 Festinger L 1957 A Theory of cognitive dissonance Evanston IL Row & Peterson  [Google Scholar]) between religious faith and perceptions of mental-health principles. The results revealed that religious beliefs, religious values and cognitive dissonance function as predictors of the attribution of the causes and treatments, for Major Depression and Schizophrenia, to religious factors. An additional finding of this study was that 38.2% of the participants endorsed a demonic aetiology of Major Depression, and 37.4% of the participants endorsed a demonic aetiology of Schizophrenia.     

THE JEWISH LEGIONS IN THE FIRST WORLD WAR AS A LOCUS OF IDENTITY FORMATION

Based on life‐writing material, this article sheds light on the process by which the Jewish Legions in the British Army in the First World War, composed in large part of Jewish volunteers from Canada and the United States, contributed to the development among its legionnaires of a sense of belonging to their respective North American countries. The notion that formerly displaced immigrants were fighting for the Promised Land, and the consistency of this notion with the overall aims of the allies in the First World War, promoted the development of a unique identity as Jewish “citizen‐soldiers”.     

Benefiting from Injustice and the Common-Source Problem

According to the Beneficiary Pays Principle, innocent beneficiaries of an injustice stand in a special moral relationship with the victims of the same injustice. Critics have argued that it is normatively irrelevant that a beneficiary and a victim are connected in virtue of the same unjust 'source'. The aim of this paper is to defend the Beneficiary Pays Principle against this criticism. Locating the principle against the backdrop of corrective justice, it argues that the principle is correct in saying that innocent beneficiaries of an injustice may have an extra reason to assist the victims of that injustice. This is because it may be necessary to defeat the immoral plan of the perpetrator of the injustice and because it may satisfy weak restitution. The conclusion is that the principle is distinctive from related views, such as that property should be returned to its rightful owner or that tainted benefits should be given up for general use.     

Children and the Limits of Paternalism

Philosophers disagree about what precisely makes an act paternalistic, and about whether, when, and why paternalistic acts are morally objectionable. Despite these disagreements, it might seem uncontroversial to think that it is permissible to paternalize children. When paternalism seems morally objectionable, that is usually because an adult has been treated in a way that seems appropriate only for children. But, we might think, there can be nothing morally objectionable about treating children as children. In this paper, however, I argue that there are limits to how we may permissibly paternalize children. I begin in Section 1 by describing and endorsing Jonathan Quong’s account of paternalism, which defines paternalistic acts as those that involve particular kinds of judgments that the paternalizer makes about the capacities of the paternalizee. In Section 2, I identify a distinction between two kinds of paternalism: ‘compensatory’ paternalism, and ‘non-compensatory’ paternalism. In Section 3, I argue that compensatory paternalism is usually permissible in the case of children. In section 4, I argue that non-compensatory paternalism is much harder to justify than compensatory paternalism, and because of this, it is sometimes impermissible even when directed at children.     

Husserl on symbolic technologies and meaning-constitution: A critical inquiry

This paper reconstructs and critically analyzes Husserl’s philosophical engagement with symbolic technologies—those material artifacts and cultural devices that serve to aid, structure and guide processes of thinking. Identifying and exploring a range of tensions in Husserl’s conception of symbolic technologies, I argue that this conception is limited in several ways, and particularly with regard to the task of accounting for the more constructive role these technologies play in processes of meaning-constitution. At the same time, this paper shows that a critical examination of Husserl’s account of symbolic technologies, particularly as developed in his mature, genetic phenomenology, can be enduringly fruitful—if some of the specific conceptual weakness of this account are identified and properly accounted for. My discussion will proceed as follows. In the first part I briefly analyze the early Husserl’s account of the role the ‘method of sensible signs’ plays in arithmetic cognition. In the second, main part I critically examine the bearing the genetic-phenomenological concepts of sedimentation and technization have on the conceptualization of symbolic technologies in Husserl’s work. In the final part I summarize the major strengths and weaknesses of Husserl’s account of symbolic technologies, and in the process make a case for the ongoing relevance of some of the crucial elements of this account.