儿童心理虐待与忽视和自杀意念的关系：有调节的中介模型

采用问卷法对988名初中生进行调查,探究儿童心理虐待与忽视和自杀意念的关系,应对方式的中介作用以及友谊质量的调节作用。结果表明：（1）儿童心理虐待与忽视正向预测自杀意念;（2）应对方式是儿童心理虐待与忽视和自杀意念之间的中介变量;（3）儿童心理虐待与忽视对自杀意念的直接效应受到友谊质量的调节,直接效应对于友谊质量低的青少年更显著;（4）儿童心理虐待与忽视通过应对方式对自杀意念的间接效应的后半段受到友谊质量的调节,友谊质量高的青少年的自杀意念水平相对更低。因此,儿童心理虐待与忽视和自杀意念之间是有调节的中介关系,儿童心理虐待与忽视通过应对方式影响自杀意念,友谊质量在直接路径和间接路径中起调节作用。     

The VIA inventory of strengths,positive youth development,and moral education

ABSTRACT

The VIA Inventory of Strengths and the VIA model were originally developed to assess and study 24 character strengths. In this paper, I discuss how the VIA Inventory and its character strength model can be applied to the field of moral education with moral philosophical considerations. First, I review previous factor analysis studies that have consistently reported factors containing candidates for moral virtues, and discuss the systematic structure and organization of VIA character strengths. Second, I discuss several issues related to the VIA model, including a lack of previous studies that directly support the moral justifiability of the model and the presence of a fundamental virtue component required for optimal moral functioning in virtue ethics, phronesis, practical wisdom, in the model. Finally, I propose future directions for research on the VIA model in order to address the aforementioned issues and facilitate the application of the model in moral education.     

Association Between Suicidal Ideation and Exposure to Suicide in Social Relationships Among Family,Friend, and Acquaintance Survivors in South Korea

Exposure to suicide in social relationships may be associated with suicidal ideation among survivors. In South Korea, which is known for having the highest suicide rate among OECD countries, exposure to suicide in social relationships can have serious consequences as social relationships are greatly emphasized in the society. The purpose of this study was to examine the association between survivors' suicidal ideation and their exposure to suicide in close relationships. Data collected through a telephone survey of a total of 1,000 men and women selected from across the nation using a stratified sampling method were analyzed. The results show that individuals who lost a family member, friend, or acquaintance in their lifetime are 4.5 times, 3.7 times, 2.2 times, respectively, more likely to have suicidal ideation in the past year compared to those without such experience. These findings suggest that special intervention for suicide survivors should be considered for those who experience suicide in close relationships.     

Shifts of spatial attention in perceived 3-D space.

Previous studies have shown that spatial attention can shift in three-dimensional (3-D) space determined by binocular disparity. Using Posner's precueing paradigm, the current work examined whether attentional selection occurs in perceived 3-D space defined by occlusion. Experiment 1 showed that shifts of spatial attention induced by central cues between two surfaces in the left and right visual fields did not differ between the conditions when the two surfaces were located at the same or different perceptual depth. In contrast, Experiment 2 found that peripheral cues generated a stronger cue validity effect when the two surfaces were perceived at a different rather than at the same perceptual depth. The results suggest that exogenous but not endogenous attention operates in perceived 3-D space.     

损害赔偿:中国法的体系、问题与立法改进

引言损害赔偿是民法中最基本、最核心的问题之一,民法典关于损害赔偿规范的设计和构成,可以反映出起草者对于损害赔偿的认识程度,可以作为评价民法典优劣的一个尺度。法典化本身是大陆法系的特色之一,中国民法法典化的进程,也应当遵循大陆法系通常的做法,即通过层次结构和提取公因式的技术,使法典简约化。本文准备先考察、整理和分析我国现行的损害赔偿法的体系构成,揭示其存在的不足及问题;考察已存在的民法典官方草案与学者草案(分别由梁慧星、王利明、徐国栋主持的三个学者草案),分析其得失、评价其优劣;最后就损害赔偿的基本问题,提示若…     

释道安与魏晋玄学

所谓格义,即中国早期佛教学者利用中国固有的名词、概念以诠释佛经奥义的做法.实事证明,释道安对格义之法并不反对,他所否定的只是机械比附.无论是他的佛学本体论还是他的禅数思想,可以说都是通过借鉴魏晋玄学建构起来的.在处理外来文化时,在不扭曲其本质精神的前提下,却能将它与本土文化的矛盾降到最低,这样的明智做法显然是非常值得肯定的.通过释道安佛学思想的建立,我们可以再次见出我国早期佛界学人的博大心胸和高超智慧.     

王重阳入道东行等事迹辨析

王重阳早年曾有过一段浪子生涯,这不符合教主的形象,却体现了他入道的心路历程。遇仙可能是他对自己的"包装",他所追述的师承谱系也可能是一种学术上的传承,而并非真的有师徒授受。其东行的原因除了终南传道失败等外,也与其"蓬莱仙境"的神仙信仰有关。其东行的目的,不只是传道,也是为了悟道。东行前,他虽然有长途跋涉的准备,但却无确切的目的地。到达昆嵛山一带是信步云游所至,也是一路上没有寻到真正"知友"的原因,更是其"蓬莱仙境"信仰在无形中指引的结果。