Caregivers’ emotional competence and behavioral responsiveness as correlates of early childcare workers’ relationships with children in their care

In the current study, we examined associations among early childcare workers’ emotional competence, observed responsiveness, comfort with socioemotional teaching practices, and the quality of their relationships with children in their care. The participants were 100 early childcare workers (72 center-based Early Head Start teachers and 28 family childcare providers). Results showed that caregivers’ emotion regulation ability was positively associated with caregiver–child relational closeness. Understanding and regulation of emotion were both positively associated with childcare workers’ comfort with socioemotional teaching practices. Their observed responsiveness was positively related to relational closeness and negatively related to relational conflict. Findings are consistent with aspects of the prosocial classroom model, which asserts that educators high in emotional and social competence tend to adopt childcare practices that result in supportive relationships with children. Results provide insight into whether childcare workers’ responsiveness to young children and their perceived socioemotional teaching practices provide a pathway between emotional competence and the quality of caregiver–child relationships.     

“ÁLL TRÁDES,THEIR GEAR AND TACKLE AND TRIM”: THEOLOGY,COGNITIVE NEUROSCIENCE,AND PSYCHONEUROIMMUNOLOGY IN TRANSVERSAL DIALOGUE

This third of three articles outlining a different approach to science/religion dialogue generally and to engagement between theology and the neurosciences specifically, gives a brief account of the model in practice. It begins by introducing the question to be investigated—whether the experience of relational connection can affect health outcomes by directly moderating immune function. Then, employing the same threefold heuristic of encounter, exchange, and expression used previously, it discusses how the transversal model set out in these articles has been used to investigate this question and to develop a theoretical physiological model for the proposed link between relationality and health.     

THE WORLDWIDE BURDEN OF INFANT MENTAL AND EMOTIONAL DISORDER: REPORT OF THE TASK FORCE OF THE WORLD ASSOCIATION FOR INFANT MENTAL HEALTH

Children worldwide experience mental and emotional disorders. Mental disorders occurring among young children, especially infants (birth –3 years), often go unrecognized. Prevalence rates are difficult to determine because of lack of awareness and difficulty assessing and diagnosing young children. Existing data, however, suggest that rates of disorders in young children are comparable to those of older children and adolescents (von Klitzing, Dohnert, Kroll, & Grube, 2015 ). The lack of widespread recognition of disorders of infancy is particularly concerning due to the unique positioning of infancy as foundational in the developmental process. Both the brain and behavior are in vulnerable states of development across the first 3 years of life, with potential for enduring deviations to occur in response to early trauma and deprivation. Intervention approaches for young children require sensitivity to their developmental needs within their families. The primacy of infancy as a time of unique foundational risks for disorder, the impact of trauma and violence on young children's development, the impact of family disruption on children's attachment, and existing literature on prevalence rates of early disorders are discussed. Finally, global priorities for addressing these disorders of infancy are highlighted to support prevention and intervention actions that may alleviate suffering among our youngest world citizens.     

A visit paid to Jung by Alwine von Keller

In the winter of 1943-1944, Jung had suffered a coronary thrombosis which almost cost him his life. During his illness, Jung experienced a series of visions, described in his Memories, Dreams, Reflections, which were also to influence significantly the development of his theoretical thinking. On 27(th) September 1944, Alwine von Keller (1878-1965) paid a visit to Jung, while he was still convalescing, in Zurich and documented her meeting with him in a series of notes, recently discovered, which testify to the fact that, at the time of their meeting, Jung was engaged in writing the 'Salt' chapter of Mysterium coniunctionis and investigating the alchemistic symbolism of the 'sea'. This theme seems to testify to a continuity of interests on Jung's part with the seminar he held at Eranos the previous year on the cartographic art of Opicinus de Canistris (1296-c.1352). With its addition of many unpublished details, Alwine von Keller's notes supplement the report which Jung made of his visions experienced during his sickness in MDR. In particular, these attest to the fact that Jung had attributed the terrible experience which he had endured to the problem of the conjunctio, which was confronting him from the theoretical point of view in his writing of Mysterium coniunctionis.     

海德格尔对康德伦理学的批判

相对于康德的其他主要著作而言,海德格尔对于康德第二批判持有一种特殊的看法。他没有直接去探讨它,这实际上隐含着对于它的一种彻底的思考和批判。由于康德伦理学的根本概念是应当,康德把接受了古希腊以来人是理性的动物这个关于人的定义,海德格尔把康德伦理学看作是西方形而上学自身发展线条的一个基本环节,是柏拉图主义理念学说发展进程中一个特殊的点。人的本质的干瘪化也是人道主义最终走向主体主义的根本原因,康德的自由意志和道德律只是这种人道主义思考的必然后果。     

SCIENCE AND RELIGION IN THE THEOLOGY OF DIETRICH BONHOEFFER

The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology.     

‘Denken über Ideologie’: eine Praktische Begründung der Erneuerung der post-sowjetischen Philosophie?

Ohne ZusammenfassungÜberarbeitete und ergänzte Fassung eines Beitrages zum Kolloquium in Freiburg (CH) am 24. Mai, 1992 zu Ehren von Professor Joseph M. Bochenski anlässlich seines 90. Geburtstags.     

蔡元培在莱比锡大学

蔡元培是中国著名的教育改革家和中国心理学科学开创者。他是世界著名的莱比锡大学冯特研究所唯一的中国学生。本文根据心理学史研究在莱比锡大学档案资料中发现的资料介绍他在莱比锡的生活和学习情况。同时也介绍他的最主要几位心理学老师。从这些资料可以看出 ,蔡元培在莱比锡期间的经历为他后来在中国进行革命和教育活动奠定了一定的思想影响