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231.
民族型心理契约及回族员工角色外行为特征 总被引:1,自引:0,他引:1
在传统的心理契约维度结构模式的基础上, 提出民族型心理契约的理论。基于回族文化特征及现实特征, 确定民族型心理契约维度及其层次性特征, 分析民族型心理契约的民族文化背景以及组织情景因素, 探讨回族员工民族型心理契约的生成机理、民族型心理契约对组织绩效的影响, 以及益组织行为与损组织行为双向维度的回族员工角色外行为特征。从企业管理机制和企业文化角度架构民族型心理契约的组织干预模型。 相似文献
232.
Gary Laderman 《Journal of religion and health》2006,45(4):533-548
Harvey Cushing had an extraordinary life in medicine as an innovative brain surgeon and a pivotal figure in the biomedical
revolutions taking place at the turn of the twentieth century. Expressions of sincere devotion from Cushing’s patients often
rely on distinctly religious language to capture the meaning and impact of the doctor in their lives. If these devotional
sentiments from former patients were the only traces of religious meaning associated with the life of Cushing, they could
easily be discounted as an all-too-common, and some might say particularly confused, infusion of personal spirituality into
the realm of medicine and health. But these expressions of adoration and veneration may be only the proverbial tip of a deep,
wide, and largely unseen religious iceberg. Cushing’s extraordinary accomplishments did inspire both patients and the public
in this era, but it is proposed that his life is embedded in a much larger and more significant religious movement driving
the cultural success and power of biomedical science: the cult of doctors.
Gary Laderman, Ph.D., is a cultural historian who has written two books on death in America, Rest in Peace: A Cultural History of Death and the Funeral Home in Twentieth-Century America (Oxford UP, 2003) and The Sacred Remains: American Attitudes Toward Death, 1799–1883 (Yale UP, 1996). His PhD is in Religious Studies from the University of California, Santa Barbara. He is working
on a new book project that explores the intersections of religion and medicine in the twentieth century. This is the first
article from that project. 相似文献
233.
Russell H. Tuttle 《Zygon》2006,41(1):139-168
Abstract. I selectively and critically review the state of knowledge about human evolution and the place of humans vis‐à‐vis living apes, with emphasis on bipedal posture and locomotion, expansion of the brain and associated cognitive capacities, speech, tool behavior, culture, and society. I end with a personal perspective on God and Heaven. 相似文献
234.
235.
Culture and the Development of Self-Knowledge 总被引:3,自引:0,他引:3
Qi Wang 《Current directions in psychological science》2006,15(4):182-187
ABSTRACT— Although a great deal of work in the past decades has shown cultural variations in self-knowledge among adults, not until recently have researchers started to examine developmental processes and mechanisms that give rise to the variations. I discuss our research on the development of two kinds of self-knowledge: autobiographical memory and self-concept. Our findings indicate that children develop culture-specific self-knowledge early in life; the two kinds of self-knowledge reinforce each other at both individual and cultural levels; and early narrative practices constitute an important resource from which children draw cultural views about the self to incorporate into their self-understanding and remembering. 相似文献
236.
意识形态的合法性诠释功能及其限制 总被引:5,自引:0,他引:5
意识形态最主要的政治功能就是为统治秩序提供一种合法性辩护,唤起被统治者对既有政治秩序的合法性信仰。但是,意识形态的合法性功能是有限度的,政治合法性具有一定的由政治秩序本身决定的不依统治者意志为转移的客观性规定,意识形态的合法性诠释不能违背政治统治最基本的道义原则。同时,意识形态功能的发挥还必须同其它合法性策略有机地结合起来。在建构合法性的政治实践中滥用意识形态,往往会进一步加剧政治合法性危机,导致严重的政治后果。 相似文献
237.
通过探索壮医药的起源,论述壮医药教育的主要形式,提出现代壮医药教育的创立,不仅改变壮医药以口耳相传的传统教育形式,更重要的是传承壮族传统文化、发展壮族优秀文化、促进壮族文化与现代文化的结合。 相似文献
238.
简述神经培养技术与各学科关系的现状并回顾神经培养的发展历史,将神经培养历史划分为萌芽期、起步期、迅速发展阶段和新发展阶段等。从神经培养技术发展的角度入手,分析了新技术的突破与学科发展的密切关系。 相似文献
239.
240.
Robert Biswas-Diener 《Journal of Happiness Studies》2006,7(3):293-310
Recently, psychologists have begun to shift their research attention to positive topics historically overlooked by the profession.
The study of character strengths is a major research interest of positive psychologists. A classification of 24 character
strengths, called the Values in Action (VIA) Classification, has recently been developed, and the current study evaluates
these character strengths across cultures. Among 123 members of the Kenyan Maasai, 71 Inughuit in Northern Greenland, and
519 University of Illinois students, we found high rates of agreement about the existence, desirability, and development of
these strengths of character. Despite these strong similarities, there were differences between and within cultures in terms
of gender, the perceived importance of specific strengths (such as modesty), and the existence of cultural institutions that
promote each strength. 相似文献