中学生的道德情绪内隐观研究

以974名14-18岁的中学生为被试,通过道德情绪的词汇评定和情境评定,考察中学生对典型道德情绪种类和道德情绪典型属性的认识。结果表明,中学生对典型道德情绪的认识涉及情境性、导向性、批评性、赞誉性等多种情绪类别,并在总体上更容易把正性情绪词汇认同为道德情绪。在判断与评价具体情境中的道德情绪过程中,中学生更倾向把无私和有私因素诱发的情绪显著地聚类区分,从而将无私诱因视为其认同道德情绪的典型标准,这种内隐观不受其学段、性别的影响和情绪效价效应的干扰。     

Variations in patterns of lateral asymmetry among dextrals

Evidence supporting individual variations in patterns of hemispheric involvement in the recognition of visuo-spatial and verbal stimuli among dextrals is reported. In Experiment 1, subjects' asymmetry scores on a task that was nonlateralized for the group as a whole were significantly correlated with their asymmetry scores on right-hemisphere-specialized tasks, including face recognition. In Experiment 2, subjects' asymmetry scores on a task that was nonlateralized for the group as a whole were significantly correlated with their asymmetry scores on a left-hemisphere-specialized word recognition task. These results suggest that individual dextrals' asymmetry scores on lateralized tasks are a joint function of a subject's underlying hemispheric specialization for that task and stable individual variations in asymmetric hemispheric reliance.     

Participatory Action Research (PAR) in Middle School: Opportunities, Constraints, and Key Processes

Late childhood and early adolescence represent a critical transition in the developmental and academic trajectory of youth, a time in which there is an upsurge in academic disengagement and psychopathology. PAR projects that can promote youth's sense of meaningful engagement in school and a sense of efficacy and mattering can be particularly powerful given the challenges of this developmental stage. In the present study, we draw on data from our own collaborative implementation of PAR projects in secondary schools to consider two central questions: (1) How do features of middle school settings and the developmental characteristics of the youth promote or inhibit the processes, outcomes, and sustainability of the PAR endeavor? and (2) How can the broad principles and concepts of PAR be effectively translated into specific intervention activities in schools, both within and outside of the classroom? In particular, we discuss a participatory research project conducted with 6th and 7th graders at an urban middle school as a means of highlighting the opportunities, constraints, and lessons learned in our efforts to contribute to the high‐quality implementation and evaluation of PAR in diverse urban public schools.     

A Case Study of Participatory Action Research in a Public New England Middle School: Empowerment, Constraints and Challenges

PAR recognizes teachers and students as co-creators in a learning process that builds self-efficacy essential to long-term educational success. In enabling contexts, PAR projects also allow teachers to critically deconstruct societal power, examine how these dynamics are reproduced in the classroom, and work against the silencing of student voices. This case study describes the process of implementing an inquiry-based PAR model into a formal urban middle school program intended to reduce drop out rates. The anthropologist/researchers employed participant observation, interviews, and review of student work to explore the dynamics, challenges, and constraints confronted during the process. The intervention demonstrated the gap between practice and theory in a middle school environment marked by well-defined hierarchies and roles as well as high-stakes testing.     

农村中学生应对方式研究

本文使用应对方式问卷对350名农村中学生进行调查,以探讨农村中学生应对方式状况．为实际教育提供依据。结果表明,中学生整体上趋向于成熟的应对方式如解决问题、求助等,但还存在不成熟的应对如幻想、退避等,因此需要引导和帮助;具体在各应对因子上不存在显著年级差异,解决问题和合理化因子上性别差异显著,不同类型学校学生和不同科目中学生等存在一定的显著差异。     

Ibn al-Ṭayyib’s Trinitarian Formulation in the Islamic Milieu

This article examines a theological treatise of Abū al-Faraj ?Abd Allāh Ibn al-?ayyib, a savant of the Assyrian Church of the East. The treatise discusses the Attributes of Deity demonstrating a thematic correspondence with the dominant polemical arguments occasioned by the Christian view of the Trinity and Christology. These include the relation of the hypostases to the attributes of essence, specifically the unity of the divine essence in contrast to the plurality of the hypostases. Ibn al-?ayyib also borrows concepts from the Muslim milieu to commend his Christian formulation. Most notable among these is the Ash?arī concept of the divine attributes (?ifāt) and their categorization. The Ash?arīs had limited the attributes of essence to seven. Ibn al-?ayyib limits them to three: paternity, filiation and procession. The article considers Ibn al-?ayyib’s Christian intellectual forebears, demonstrating that he used and amended their formulations. Finally, two Muslim polemicists are considered to establish that Ibn al-?ayyib was engaging with specific objections concerning the Christian Trinity. This thematic correspondence warrants a reconsideration of Ibn al-?ayyib’s contribution to the Muslim–Christian interface. Although never an explicitly polemic theologian, the savant-priest developed an implicit apologetic through his theological treatises that provided intellectual fortification for his Christian community.     

积极与分离认知重评负性情绪调节效果和成功程度的差异：青年、中老年和少年的实验结果

考察了少年、青年和中老年两种认知重评在负性情绪调节效果和成功程度上的差异。差异分析表明：少年分离认知重评的成功程度显著高于积极认知重评;青年积极认知重评的情绪调节效果显著好于分离认知重评;中老年积极认知重评的情绪调节效果和成功程度均显著好于分离认知重评。三组被试两种认知重评的情绪调节效果之间均无显著差异。青年分离认知重评的成功程度分别显著高于少年和中老年;青年和中老年积极认知重评的成功程度均显著高于少年。     

Recoupling in Mid‐Life and Beyond: From Love at Last to Not So Fast

Divorce rates have dropped in the United States, except for couples over 50 where they are rising steeply, along with rates of late‐life recoupling. Both stepcouples and their young adult and adult children in new older stepfamilies are often surprised to find themselves facing many of the same challenges that younger stepfamilies do. Some challenges are even intensified by the decades‐long relationships and additional layers of extended family that come with recoupling after mid‐life. Stepfamilies formed in later life must also negotiate decisions about estate planning and elder care among stakeholders who often have sharply divergent agendas before there is time to establish trusting relationships. This article describes the “normal” challenges facing stepcouples who come together over age 50. It provides evidence‐informed guidance for therapists in meeting these challenges on three levels of clinical work: Psychoeducational, Interpersonal, and Intrapsychic/Intergenerational. As in younger stepfamilies, “family therapy” must usually begin in subsystems—often the adult stepcouple and parent–adult child. The article then describes a particularly fraught subgroup of recouplers: over‐50 fathers and their new partners, where the dad's young adult or adult daughter is very unhappy with his new relationship. In these latter stepfamilies, father–daughter repair must precede stepfamily bonding. Stepfamilies that are preceded by a partner's death and those that begin with affairs are also discussed. Finally, some “easy wrong turns” for therapists are described.     

Race,religion and identity: Arab Christians in the United States

In social terms Arab American Christians lie both inside and outside the category of ‘white’ by race. Seemingly ‘white’ via their religious affiliation with the majority and non-white through their Arab and Middle Eastern backgrounds, at times they have access to privilege and power, and at other times face discrimination as non-white and foreign. In this study, there was a connection between those who identified as white, age, and residence in the wealthy suburbs of Virginia and Maryland. The younger generation of professionals who live in the city of Washington DC, as well as activists and academics, tended to be more ambiguous about their own perceived whiteness. Women and men faced differing challenges from prevailing stereotypes of Arabs and gendered expectations of race. The term ‘ancient Christian’ was used to denote a non-Muslim identity and claim an original Christianity located in the Middle East.