Work values system development during adolescence

Work values stability, change, and development can be appreciably reduced to a living system model [Ford, D. H. (1994). Humans as self-constructing living systems: A developmental perspective on behavior and personality (2nd ed.). Hillsdale, NJ: Lawrence Erlbaum Associates]. This theoretical model includes discrepancy-reducing and cohesion-amplifying mechanisms that interact to govern the change in standard- and goal-oriented work values over time [Boldero, J., & Francis, J. (2002). Goals, standards, and the self: reference values serving different functions. Personality and Social Psychology Review, 6(3), 232-241]. Employing longitudinal data from a sample of adolescents (n = 1010) spanning the 9th through the 12th grades, the results demonstrate that the value system develops in a theoretically predictable fashion during the adolescent period. Discrepancy reduction and cohesion mechanisms interact to either maintain or increase the integrity of and harmony between standard-oriented values associated with high school part-time work experiences and goal-oriented work values related to anticipated career-oriented work during adulthood. Exploratory analyses suggest that adolescents’ educational expectations influence the relative salience of standard- and goal-oriented work values and the discrepancy reduction process linking the two over time.     

Person-organization fit: Testing socialization and attraction-selection-attrition hypotheses

Using the socialization and attraction-selection-attrition (ASA) frameworks, this study examined the relation between employees’ work values and their organization’s values (person-organization fit). With a two year time interval, 140 respondents participated in a longitudinal study. After entry, socialization served to enhance homogeneity. The work values underwent small changes and the perception of fit with the organization grew. Despite high retention rates results confirmed the attrition effect. Results indicated that the lower the perceived match between own and organizational values at entry, the more likely it was that someone left the organization over time. We concluded that socialization as well as attrition mechanisms were present at the same time.     

On Vagueness,Truth Values and Fuzzy Logics

Some aspects of vagueness as presented in Shapiro’s book Vagueness in Context [23] are analyzed from the point of fuzzy logic. Presented are some generalizations of Shapiro’s formal apparatus. Presented by Daniele Mundici     

A Hymnal's Theological Significance

Abstract : A hymnal is a synthetic theological manual, which is a cue card to the church's sounding form. It lives in a stream with a soundscape, expresses a theological orientation, and stands as an ethical check and balance with a prophetic voice against the empire's addictions and entrapments.     

Relationships between individualism-collectivism, gender, and direct or indirect aggression: a study in China, Poland, and the US

Direct and indirect aggression were studied in college students from China (women n=122; men n=97), a highly collectivistic culture; the US (women n=137; men n=136), a highly individualistic culture; and Poland (women n=105; men n=119), a culture with intermediate levels of collectivism and individualism. Consistent with a hypothesis derived from national differences in relative levels of collectivism and individualism, both direct and indirect aggression were higher in the US than in Poland and higher in Poland than in China. The theoretical implication of these results and directions for future research were discussed.     

初中生家庭功能类型与其价值观形成的关系探讨

采用亲密度与适应性量表中文版（FACESⅡ-CV）和价值观自测问卷对259名绍兴市区初中生进行了调查,结果发现：（1）亲密度高、情感联系强的家庭更容易形成符合社会规范的价值观,而情感联系弱的家庭容易形成自我中心的价值观;（2）适应性强、应变功能高的无规律型家庭有利于自律、内控的自我导向价值观的形成,并对从众型和冷漠型价值观的形成具有抑制作用;（3）家庭亲密度与适应性功能水平和踏实型价值观类型存在显著的正相关,适应性功能水平与功利型和冷漠型价值观类型存在显著的负相关。     

‘Peace in a Thatched Hut—that is Happiness’: Subjective Wellbeing Among Peasants in Rural China

Existing research about subjective wellbeing (SWB) in China is confined to student and urban samples, even though 60% of the population reside in rural areas. It is reasonable to predict that there could be a rural-urban difference in SWB as there is a marked difference in objective (socio-economic) measures of wellbeing. The present study measured SWB within a sample of Chinese peasants living in a remote farming village. The results show that despite their relatively low socioeconomic conditions, the rural residents’ satisfaction levels were within the normative range for the Chinese population, and generally did not differ significantly from a previously published study in an affluent Chinese region (Hong Kong). In-depth interviews with participants revealed that the lower living conditions in the rural area are not adverse to drive SWB below the normative range.

What Do Happiness Studies Study?

What do, or should, happiness studies study? Everything to which we refer with the word ‘‘happiness’’ is worth some study. But the study of subjective states covers only part of the ground covered by the word ‘‘happiness’’ and by no means all the ground central to understanding happiness. On the central use of ‘‘happiness,’’ to be happy is to be glad or satisfied or content, which suggests subjectivity, with having a good measure of what is important in life, which suggests objectivity. We find the same suggestion of both subjectivity and objectivity in the list of what enhances the quality of life. There are strong arguments in favour both of the subjectivity of what enhances life and of its objectivity. I argue that neither is right, that the story is more complicated. The conclusion of the story is that there is a list of several non-reducible features that contribute to the quality of a characteristic human life, and that anything that contributes to the quality of any human life will be one or other of these features. But there is a problem. When we speak of the quality of a human life, there may be no one thing we have in mind. Perhaps some of us are not disagreeing with one another over the nature of a ‘‘happy’’ life but speaking of different things.     

关于中国心理健康服务体系建设的若干问题

从我国心理健康服务的基本模式、技术体系、服务主体、教育培训、管理监督等五个方面回顾了我国心理健康服务体系的现状。近二、三十年来,我国心理健康服务体系从无到有,发展迅速,但也存在若干亟待解决的问题:服务的技术体系不完善,心理服务的从业机构和个人良莠不齐、总体水平偏低,从业人员的教育培训、从业人员和机构的资质认证缺乏有效的监督管理机制等。目前我国的心理健康服务体系难以适应社会对心理健康服务的需求。需要立足国情,借鉴外国的成功经验并结合我国传统文化,以扎实的研究和细致的工作来完善我国的心理健康服务体系。     

进化伦理学及其向西方传统伦理学的挑战

在“进化伦理学”这个名称下,容纳了形形色色的具体构想。但是,各种进化伦理学纲领都以进化论来理解和把握人类道德现象。广义进化伦理学就是道德进化论。它侧重于对道德现象进行描述和说明（解释）,但也试图对已有的道德规范体系进行评价,并在评价的基础上对已有的道德规范进行限定或修正,因而并未完全丧失规范伦理学的性质。进化伦理学对西方传统伦理学的基础、学科性质和若干核心伦理观念提出了尖锐的挑战。