Quality of life: A Psychological analysis

Quality of life (QOL) is an amorphous concept; it is normative and value laden. Economists’ emphasis on the standard of living brings into focus the value of growth, expansion and acceleration. Financial status is important but has limited impact on feelings of happiness. The subjective experiences (e.g. wellbeing, cheerfulness, satisfaction, contentment, empathy, faith, wisdom and purpose in life) complement the economist’s concept of standard of living. The criteria for determining the QOL may relate to adaptive mechanisms one employs in everyday life. Dispositions of altruism, sublimation, humor, empathy, optimism, and wisdom also contribute to the QOL. It appears that QOL is essentially a cultural concept overflowing both economics and psychology. Non-Western approaches such as Chinese, Buddhist, Hindu thought, have proposed balancing as a key factor in QOL. The highest quality of life is one in which one transcends dualism in life, namely happiness — sorrow, pleasure — pain, love — hate, etc and cultivate the capacity to remain unassailed by the dualities, rather than that of balance. We need to attend to the views of humanistic disciplines and examine the issue of QOL in the context of the world view one holds.     

Why and when justice sensitivity leads to pro- and antisocial behavior

People differ in how injustice-sensitive they are either as victims or as observers. Whereas observer sensitivity is positively related to cooperative behavior, victim sensitivity promotes antisocial and egoistic behavior. The present article investigates the dynamics underlying these effects. Participants played an online-based public goods game and were informed about the number of people who violated a fairness rule in previous rounds of the game (no, some, or many violators). High victim-sensitive participants contributed less to the public good even in the “some violators” condition. High observer-sensitive participants contributed more to the public good even in the “many violators” condition. The findings correspond with the sensitivity to mean intentions model and cannot be explained by individual differences in general trust.     

论曾国藩家训伦理思想及其现代意义

曾国藩家训伦理思想是中国仕宦家训的发展颠峰。其主要内容是：孝悌乃家和之方,勤俭乃兴家之本,谦敬乃交接之要,知足乃立身之术。其基本方法是：以身立范法、严爱殷责法、因材施教法。这些内容和方法对于当今家庭伦理道德、社会公德、行政道德、劳动伦理及消费伦理的建设具有重要的启示和借鉴作用。     

论卢卡奇社会存在整体性思想的新意

卢卡奇晚期探讨社会存在本体论达到了对社会历史哲学研究的高度。其中一个令人瞩目的观点是关于社会存在整体性思想。理论的新意之处：从一般存在的角度对社会存在进行探讨,指出社会存在具有多样性、整体性特征;社会存在是因果性和目的性的统一;劳动是阐述社会存在中相互联系各因素发生关系的中心概念;确认社会存在整体性,论证了社会存在本体的思想;社会存在本体论是集劳动、实践、意识、价值四个特点于一体的现代本体论。     

On holding and containing, being and dreaming

Winnicott's concept of holding and Bion's idea of the container-contained are for each of these analysts among his most important contributions to psychoanalytic thought. In this light, it is ironic that the two sets of ideas are so frequently misunderstood and confused with one another. In this paper, the author delineates what he believes to be the critical aspects of each of these concepts and illustrates the way in which he uses these ideas in his clinical work. Winnicott's holding is seen as an ontological concept that is primarily concerned with being and its relationship to time. Initially the mother safeguards the infant's continuity of being, in part by insulating him from the 'not-me' aspect of time. Maturation entails the infant's gradually internalizing the mother's holding of the continuity of his being over time and emotional fl ux. By contrast, Bion's container-contained is centrally concerned with the processing (dreaming) of thoughts derived from lived emotional experience. The idea of the container-contained addresses the dynamic interaction of predominantly unconscious thoughts (the contained) and the capacity for dreaming and thinking those thoughts (the container).     

Affectivity and movement: The sense of sensing in Erwin Straus

This paper explores the notion of sensing (Empfinden) as developed by Erwin Straus. It argues that the notion of sensing is at the center of Strauss's thought about animal and human experience. Straus's originality consists in approaching sensory experience from an existential point of view. Sensing is not a mode of knowing. Sensing is distinguished from perceiving but is still a mode of relation to exteriority, and is situated on the side of what is usually called affectivity. At the same time Strauss redefines the field of that which is commonly characterized as affectivity. Sensing designates a stratum that lies deeper than the division between perceiving and feeling (s'éprouver), a self-affection that is not an alternative to the opening upon exteriority. It corresponds to a mode of immediate communication, to a sympathy with the world that does not entail any thematic dimension, but does not fall back into a blind fusion. Rather, sensing is something in the living being's mode of moving that is irreducible, and that includes a tending toward something. This revised version was published online in June 2006 with corrections to the Cover Date.     

Research for d eterminant factors and features of emotional responses of "kandoh" (the state of being emotionally moved)

Abstract: The feature and determinants of the emotional response kandoh (the state of being emotionally moved) were positively examined (kandoh has rarely been made the object of research in the field of psychology). First, the author reviewed the research done so far and summarized the features of kandoh, and the structural model of the process leading to kandoh was introduced from the results of the above research. Furthermore, experimental examination about the model was performed of different types of stories, and even stories with opposing the emotional frameworks of happiness or sadness, both were shown that they were able to become heart-warming good stories. Moreover, it was shown that the event-related knowledge was important for evocation of kandoh. From the experiment results, consideration was made about new aspects of kandoh.     

人的全面发展学说与中国马克思主义

人的全面发展学说,对中国马克思主义理论来说,主要涉及三方面问题。首先,如何认识人道主义和马克思主义的关系,即两者是对立的还是相容的,不同的看法,意味着人的全面发展是否具有马克思主义基本原理的地位。其次,如何认识自我的社会本质和具体存在的关系,以往是注重社会本质而忽略具体存在,突出表现在把人的本质归结为阶级性,由此人的全面发展失去了理论的立足点。再次,如何认识个人发展和社会发展的关系,过去把集体主义和个人主义的对立绝对化,出现了类似空想社会主义的片面性,即只强调个人是服务于集体的工具,不能将个人发展和社会发展看作是互为目的和手段。中国近20多年来,两次讨论人的全面发展问题,对此前的失误有所克服。     

Life satisfaction in teenage boys: The moderating role of father involvement and bullying

It has been suggested that bullying at school and low social support are related to relatively poor mental health in schoolchildren. Based on data from 1344 adolescent boys aged 13–19 years in Britain, this study explored whether father involvement, as an underestimated—in the related research—source of social support, can protect against low levels of satisfaction with life. Multiple regression analysis showed that low father involvement and peer victimization contributed significantly and independently to low levels of life satisfaction in adolescent boys. There was also evidence relating to a buffering effect of father involvement in that father involvement protected children from extreme victimization. Aggr. Behav. 28:126–133, 2002. © 2002 Wiley‐Liss, Inc.