心理治疗效果评定量表（简式）在中、德应用的心理测量学研究

419名中国和德国被试参加了本研究,并回答了若干简式心理健康量表。所选的这套量表能对心理治疗不同阶段的效果（Howard’s阶段模型：重新认识期-转变期-康复期）进行测查。本研究目的在于考察这些简式量表能否用于认知-行为治疗跨文化培训项目中的质量管理。结果显示,这些量表在中德两种文化背景下都有很高的信度和效度（聚合效度和敏感性）。尽管项目间的高相关似乎提示心理健康模型只有一个维度,但探索性因素和理论分析则更支持心理健康是一个分为8个亚维度的模型,其中每个亚维度或者与基础情绪、或者与社会性情感相连关联。本文最后就研究结果及其对心理治疗质量控制的意义进行了详细讨论     

Epistemic justification: its subjective and its objective ways

Objective standards for justification or for being a reason would be desirable, but inductive skepticism tells us that they cannot be presupposed. Rather, we have to start from subjective-relative notions of justification and of being a reason. The paper lays out the strategic options we have given this dilemma. The paper explains the requirements for this subject-relative notion and how they may be satisfied. Then it discusses four quite heterogeneous ways of providing more objective standards, which combine without guaranteeing complete success.     

Editorial Political Cartoons in Australia: Social Representations & and the Visual Depiction of Essentialism

Six million migrants from over 170 countries have resettled in Australia since 1945 ensuring religious diversity is now a hallmark of Australia’s population. However, not all religious groups are perceived in the same way. In this paper, we explore how representational processes differentially essentialise religious groups, in particular how some groups are ascribed an underlying nature that irrevocably defines who they are and how they will behave, whilst other groups are conveyed merely as coherent entities with similarity in goals and structure. We elucidate this through an analysis of the depiction of religious markers in Australian Editorial political cartoons. We mirror the near-exclusive focus on the Muslim and Christian religions, in the religious cartoons we sampled, to present an analysis of 6 exemplar cartoons. Drawing from visual analysis techniques (van Leeuwen 2001) and social representations theory (Moscovici 1984) we highlight how essentialist perceptions of religious groups are unwittingly fostered in everyday media communications. We discuss the implications of our analysis for the transnationalisation of religion.     

Conscience as the Reappearance of the Other in Self-Experience: On Using the Concepts Superego and Conscience in Self Psychology

Many self-psychologically oriented psychoanalysts regard the traditional psychoanalytic construct of a psychic authority situated above the ego as a reification of a relational process and as such no longer relevant. The isolated view of the superego fails to recognize the dynamic, nonlinear nature of the therapeutic relationship in an inter-subjective context. Conscience as an aspect of the superego can, along with the introspective judgment of one's own actions, be embedded in the self so as to become an internal guideline for the necessary personal decisions of social life. Conscience is, among other things, what gives us the courage of our convictions.