流动儿童消极学业情绪对学习自我效能感的影响:情绪调节策略的调节作用

以397名流动儿童为被试,采用问卷法考察流动儿童消极学业情绪对学习自我效能感的影响以及情绪调节策略在其中的调节作用。结果表明：（1）流动儿童学业情绪对控制感的负向预测作用高于对基本能力感的预测作用,其中有恼火、羞愧、无助对基本能力感预测作用显著;认知重评对基本能力感预测作用显著,并且认知重评情绪调节策略对恼火、沮丧与基本能力感的关系有调节作用,而表达抑制对无助与基本能力感的关系有调节作用。（2）流动儿童学业情绪中除恼火外,焦虑、羞愧、厌倦、无助、沮丧和心烦对控制感的预测作用均显著。认知重评和表达抑制均对控制感的预测作用显著,并且认知重评与羞愧、厌倦、沮丧的调节作用显著,表达抑制与沮丧的调节作用显著。     

脓毒症及其治疗策略的反思

脓毒症是各种严重创伤、烧伤、缺氧、再灌注损伤及外科大手术常见的并发症.目前脓毒症休克的临床病死率仍高达50%以上.对脓毒症发病机制的进一步深入认识和现行治疗措施的反思有助于改善其临床防治.     

特区大学生心理健康状况的调查分析

通过对特区886名高职院校大学生心理健康状况的检测,探讨了当前高职院校大学生心理健康的基本状况及存在的问题,并提出了相应的教育对策.     

应用Markov模型进行临床决策分析的思考

应用模型进行临床决策分析的研究日益增多,Markov模型就是近年来用于临床决策分析的一种.它优于传统的决策树分析方法,能应用于疾病预后影响因素的研究、筛查试验的评价、疾病治疗结局预测、纵向生命质量资料分析等多个方面.Markov模型用于临床决策分析,是创新思维的体现,是实事求是的典范,体现了认识的辩证过程.     

大学生人际冲突行为及其与心理健康的关系

人际冲突是影响大学生人际关系和心理健康的重要因素。 该研究旨在了解大学生人际冲突行为的现况,探讨不同背景变量的大学生人际冲突行为的差异情形,以及大学生人际冲突行为与心理健康的关联性。根据研究所得提出结论与建议,为大学生心理健康教育提供依据和参考。     

具体情绪及非依随反馈方式对自我妨碍的影响

该研究采用实验法考察了具体情绪以及非依随反馈方式对自我妨碍的影响。被试为104名大学生。结果表明：1）愉快组被试做出的决策型自我妨碍行为较少;恐惧组被试做出的回避型自我妨碍较多。2）两种非依随反馈方式对自我妨碍的影响没有显著差异。3）无论是决策型自我妨碍还是回避型自我妨碍,男生均高于女生。     

Moderating effect of Zhong Yong on the relationship between creativity and innovation behaviour

The present study examined the moderating effect of Zhong Yong on the relationship between perceived creativity and innovation behaviour in Chinese companies. A total of 273 paired questionnaires were collected with employee self-rated creativity and Zhong Yong and supervisor-rated innovation behaviour. The results show that for people higher on Zhong Yong, their creativity was not correlated with innovation behaviour; for people less immersed in Zhong Yong, this correlation is significant. This finding provides a new insight into the effects of Zhong Yong on the creativity-innovation behaviour transformation processes. The implications for future research are also discussed.     

Inquiry into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie

Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship between “the study of literature” and “the Dao and principles.” It clearly shows an inevitable development of Confucianism, shifting its focus from phenomena to the nature of the heart-mind in order to comprehend nature and heavenly Dao, both of which “cannot be heard (from Confucius).”     

＂I Effaced Myself＂ and ＂The Disappearance of the Subject＂： A Comparison between Zhuangzi and Jean Baudrillard＇s Anti-Subjectivism

In the chapter ＂The Adjustment of Controversies＂ in his eponymous work, Zhuangzi has the character Nanguo Ziqi declare ＂I effaced myself,＂ thereby holding that one can return to the state of naturalness only after breaking with the ＂self＂ that is in opposition to ＂objects,＂ abandoning his subject-object standpoint and entering a state of ＂effacement＂ wherein one fuses with the Dao. Coincidently, the French philosopher Jean Baudrillard also repeatedly stresses the ＂disappearance of the subject＂ in his later philosophy, trying to dissolve subject-centrism by means of a counterattack by the object wherein its logic would entrap the subject. Although they lived in different times, both Zhuangzi and Baudrillard note the same human predicament--the situation wherein the ＂I as subject＂ constantly obscures the ＂real I.＂ Their resolutions of the predicament are similar： both put their hopes in the dissolution of the ＂I＂ or self in subject-object relations, with Zhuangzi declaring ＂I effaced myself＇ and Baudrillard mooting the ＂disappearance of the subject.＂ They differ, however, on how to dissolve the ＂I＂ （myself）. Briefly, Zhuangzi advocates ＂effacing myself through the Dao,＂ that is, quitting one＇s ＂fixed mindset＂ and ＂egoism＂ and returning to the Dao by means of ＂forgetting＂ or ＂effacing＂; Baudrillard, on the other hand, proposes to ＂efface oneself through the object,＂ i.e., replace the supremacy of the subject with that of the object. Baudrillard＇s theory has often been criticized as pataphysics because of its nihilism without transcendence; in contrast, Zhuangzi＇s view, which construes the whole world as the unfolding of the Dao, seems more thought-provoking.