‘I think motherhood for me was a bit like a double‐edged sword’: the narratives of older mothers

It is assumed in Western society that women want to become mothers. This desire is situated within the ideology of the ‘perfect mother’. However, feminists have highlighted contradictions between this ideology and the reality of mothering. A trend towards later motherhood has recently been identified. Delayed motherhood has been associated with a number of advantages such as a sense of psychological readiness, however this may mask some of its negative aspects. The aim of the study reported here was to explore the transition to, and lived experience of, delayed motherhood. Five women who were over 30 prior to the birth of their first child were interviewed. A narrative analysis at the personal, interpersonal and societal levels was conducted. At the personal level, diverse stories which contained both problems in adapting to motherhood and also progressive aspects of positive experiences and integration of maternal identities were told. At the interpersonal level, the prominence of the ‘double‐edged’ tone conveyed maternal ambivalence. At the societal level, dominant ideologies of the ‘good mother’ and normative development were identified. Though the women actively constructed their stories and attempted to resist dominant representations, this analysis emphasises the need for more realistic portrayals of delayed motherhood. Copyright © 2006 John Wiley & Sons, Ltd.     

On philosophical subjects and methods

With the consideration of some issues in contemporary philosophy, this thesis attempts to analyze being, thinking and language as philosophical subjects, and clear up the multiple meanings for each of them. It will also inquire the traditional methods in both Chinese and Western philosophy, and those in contemporary thinking. Finally, it puts forward a theory of “the critique without principles”. The thesis aims to explore a new way to solve the problems of contemporary philosophy by changing its subjects and methods. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (3) by Cheng Xuemeng     

易学视域下的象山心学

象山心学有着深层易学根基之支撑。基于易学的天人之学,他敞开了以大中至正之道、之理为根基根据的整体宇宙图景。认为人的本心存在的敞开着宇宙大千世界中的一切。《易》的"穷理尽性以至于命"的价值期许,遂具体落实为人人之开显对于本心的高度明觉,挺立个我生命的主体性,积极构建基于此心的属于自己的意义的世界。     

Balanced states of mind in psychopathology and psychological well-being

The balanced states of mind (BSOM) model proposes that coping with stress and psychological well-being is a function of the BSOM ratio of positive thoughts to the sum of positive and negative thoughts. Based on different BSOM ratios, different BSOM categories are constructed to quantitatively differentiate levels of coping with stress and psychological well-being. The cognitive content-specificity hypothesis states that there are unique themes of semantic content in self-reported automatic thoughts particular to depression or anxiety. This study investigated the BSOM model and its cognitive content-specificity for depression, anxiety, anger, stress, life satisfaction, and happiness, based on negative and positive automatic thoughts. Three hundred and ninety-eight college students from Singapore participated in this study. First, BSOM ratio and positive automatic thoughts were positively correlated with life satisfaction and happiness, and negatively correlated with stress, anxiety, depression, and anger. In contrast, negative automatic thoughts were positively correlated with stress, anxiety, depression, and anger, and negatively correlated with life satisfaction and happiness. Second, levels of psychopathology and psychological well-being were statistically differentiable among the BSOM categories for depression, happiness, perceived stress, and life satisfaction; and less statistically differentiable among the BSOM categories for anxiety and anger, as expected based on the BSOM model and cognitive content-specificity hypothesis. Third, the results were more supportive of the BSOM model for depression, followed by happiness, perceived stress, life satisfaction, anxiety, and anger in terms of percentage of variance accounted for by BSOM categories, as expected based on the cognitive content-specificity hypothesis. Taken together, the results suggested that the more moderately positive thoughts one has (balanced by negative thoughts), the better mental health outcomes one has. Implications and limitations of these findings are discussed.     

Uprooted minds: displacement,trauma and dissociation

The author, English born and living in Sydney, Australia, presents an argument for the usefulness of the recognition of the implicit simultaneous links between the following:

• development of psychic skin and the establishment of the body schema
• development of a sense of identity
• relationship with place

such that the formulation psychic skin< > mind < > body < > self < > place < > world can be thought of as an organising gestalt or implicit continuum of ‘skin’ experience and process upon which the explicit always depends. This constitutes a taken‐for‐granted ground‐plan of the self‐in‐place . The author follows this with an exploration of the consequences for psychic health of a traumatic rupture of this gestalt for both individual and group. Material from two cases is presented: first, a young woman whose family fled the Balkan wars which splintered the former Yugoslavia; second, the transmission of displacement trauma into the third generation of a family who arrived in Australia after WW II from the former Yugoslavia. For the purposes of this paper I will not make a distinction between migrants/exiles/refugees and instead refer to either displacement or dislocation.     

Religiousness,social support and subjective well‐being: An exploratory study among adolescents in an Asian atheist country

Few studies have focused on the relationships among religiousness, social support and subjective well‐being in Chinese adolescent populations. This study tries to fill this gap. Using cluster sampling, we selected two groups: Group A, which included 738 Tibetan adolescents with a formal religious affiliation and represented adolescents from a religious culture, and Group B, which included 720 Han adolescents without a religious affiliation and represented adolescents from an irreligious culture. Structural equation modelling showed that only in Group A did social support mediate (partially) the relationship between religious experience and subjective well‐being; furthermore, the results of a hierarchical regression analysis showed that only in Group A did social support moderate the relationship between religious ideology and subjective well‐being. Possible explanations for the discrepancies between the findings obtained in this study and those obtained in previous studies are discussed.     

The mediating role of relatedness need satisfaction in the relationship between charitable behavior and well‐being: Empirical evidence from China

Based on self‐determination theory, the current research aimed to explore the potential mediating effect of relatedness need satisfaction on the relationship between charitable behavior and well‐being in the Chinese context. Employing a cross‐sectional design, participants reported data on the aforementioned variables in Study 1. The results indicated that relatedness need satisfaction mediated the positive relationship between charitable behavior and hedonic well‐being and that between charitable behavior and eudaimonic well‐being. Subsequently, a field experiment was conducted in Study 2. Participants rated their levels of relatedness need satisfaction and well‐being after charitable donation behaviors were primed. We again observed consistent results. Specifically, charitable behavior was positively associated with both hedonic and eudaimonic well‐being, and these relationships were mediated by relatedness need satisfaction. The above findings help to clarify the association between charitable behavior and people's subjective feelings (i.e., well‐being), and they deepen our understanding of the underlying mechanism from the perspective of psychological needs satisfaction.     

Defining Work Stress in Young People

Stress experienced by young workers can be very different from stress experienced by adults because of differing psychosocial developments. It is important to understand how early workplace experiences shape young workers' subsequent attitudes and behaviors, which may affect their psychological well‐being. This study examined how 18 young workers ages 17–29 perceive work stress. The authors found that young workers view job stress in 3 dimensions: lack of opportunity to learn, poor social interaction, and lack of opportunity to exercise initiative. Young workers also view work demands as challenging tasks and become job crafters to find more satisfaction in routine tasks.