教育价值观和逆境信念在家庭经济压力与初中生学业成就之间的作用

大量研究表明,家庭经济压力对青少年学业成就具有显著的不利影响。但是,目前学界对家庭经济压力“怎样”（中介机制）以及“何时”（调节机制）影响青少年学业成就仍知之甚少。本研究在整合贫困文化模型及心理韧性理论的基础上构建一个有调节的中介模型,考察青少年教育价值观（读书是否有用）在家庭经济压力与学业成就之间的中介作用,同时检验中国文化逆境信念对该中介路径的调节作用。采用随机整群抽样,选取四川省9所普通中学1613名初中生（平均年龄13.42岁,SD = 1.22）作为研究对象。被试匿名填写家庭经济压力问卷、教育价值观问卷、中国文化逆境信念量表以及学业成就问卷。结果表明：（1）在控制了性别、年龄等人口学变量后,家庭经济压力显著负向预测学业成就。（2）教育价值观在家庭经济压力与学业成就之间具有部分中介作用。（3）积极逆境信念能缓冲家庭经济压力对教育价值观的消极作用,进而减少对学业成就的不利影响。本研究证实了“读书无用论”是经济困难与学业成就的重要联系机制,并肯定了中国文化逆境信念对经济困难青少年的保护作用。这一内在保护机制的揭示对教育实践有一定的启示。     

流动儿童心理韧性对文化适应的影响:社会认同的中介作用

本研究旨在探讨流动儿童心理韧性、社会认同及文化适应的关系。采用青少年心理韧性量表、流动儿童社会认同量表、流动儿童文化适应困难量表对北京市932名流动儿童进行了调查。经过分析发现：（1）女生、未转学、家庭收入高、父母教育程度高、公立学校的流动儿童文化适应更好;（2）流动儿童的心理韧性对其文化适应的直接预测效应显著;（3）流动儿童的心理韧性可以分别通过老家总认同和城市总认同间接影响文化适应,也可以通过老家总认同和城市总认同的整合更好地间接影响文化适应。     

情绪表达抑制功能的文化差异

表达抑制是指当情绪被唤醒的时候, 有意识抑制自己的情绪表达行为。诸多研究表明表达抑制并不是一个有用且有效的策略。但不可忽视的是, 文化因素是表达抑制与结果变量关系间的一个重要调节因素。即, 在个人主义文化中, 表达抑制通常发挥着较负面的作用。但在集体主义文化中, 表达抑制并非完全是一种不恰当的调节策略。这可能与文化价值观、对“面子”观点的态度以及父母的应对方式有关。未来的研究方向主要在于表达抑制在集体主义文化及不同亚文化中的作用、学业背景下表达抑制的作用及其功能的文化差异以及被试取样的多样化等方面。     

人格特质对个体心理性应激反应的调节作用

心理性应激是个体的内稳态受到社会心理威胁时候的状态。面对急性心理性应激源, 有机体的各大机能系统, 包括神经内分泌系统、免疫系统以及自主神经系统等, 会出现一系列生物功能的改变。已有研究表明人格特质(如自尊、特质焦虑和大五人格)会影响个体在心理性应激情境中的反应差异且影响方式尚不统一, 并且不同文化环境下人格特质影响心理性应激反应的方式是不一样的, 然而这种结果的差异有可能是生物标记物的不一致造成的, 也有可能是心理性应激任务的不一致造成的, 不能直接进行比较。未来研究应该在控制这些无关变量的基础上, 从跨文化的角度去考察人格特质对个体心理性应激反应差异的影响。     

Moral Psychology of Shame in Early Confucian Philosophy

In Western philosophy and psychology, shame is characterized as a self-critical emotion that is often contrasted with the similarly self-critical but morally active emotion of guilt. If shame is negative concern over endangered or threatened self-image (usually in front of others), guilt is autonomous moral awareness of one’s wrongdoings and reparative motivation to correct one’s moral misconduct. Recently, many psychologists have begun to discuss the moral significance of shame in their comparative studies of non-Western cultures. In this new approach, shame is characterized as a positive moral emotion and active motivation for self-reflection and self-cultivation. If shame is a positive and active moral emotion, what is its moral psychological nature? In this paper, I will analyze shame from the perspective of cultural psychology and early Confucian philosophy. Unlike many Western philosophers, Confucius and Mencius discuss shame as a form of moral excellence. In early Confucian texts, shame is not a reactive emotion of an endangered self but a moral disposition that supports a self-critical and self-transformative process of moral development.     

Another language,another place: To hide or be found?

The author examines some specifi c features of the analytic encounter when both patient and analyst are émigrés from the same cultural and linguistic background. This can result in splitting processes that operate silently and are diffi cult to reach, but can also provide rich material, as they offer the couple the opportunity to work through the pain and the guilt over what is lost—ultimately the lost mother—murdered and betrayed. Working through the split faces the analyst with important technical considerations, bearing in mind that the shared cultural identity can conceal itself in the more undifferentiated features of the couple's psyche and be projected on to the setting. As such, it needs to be put to analytic scrutiny if the treatment is to avoid a stalemate. These are specifi c cultural defences deployed in the problematic existential encounter with the foreigner other within oneself. Using clinical material from two cases, the author shows how the couple's access to a dual linguistic signifying system can enrich the analytic dialogue, but can also result in enactment. Careful monitoring of the transference-countertransference relationship is essential to the progress of the analytic work.     

Positive Emotional Experiences in Scottish and Italian Young Adults: a Diary Study

This research focused on the nature and frequency of positive emotion in a sample of Scottish and Italian young adults and is part of larger scale on-going cross-cultural studies on positive emotion, well-being and happiness. A total of 1043 positive incidents were collected from 157 students who completed diaries in the two countries. Positive incidents were frequent in the course of daily life and were triggered by a wide variety of personal, social and environmental antecedents. Although each culture had a very similar life-satisfaction rating some cultural differences in the phenomenology of positive incidents and their emotions still emerged. As hypothesised Italian and Scottish cultures differed in the domain of independence and interdependence. Italians reported more social interactions involving talking with another and intimacy with a significant other. The Scots, in contrast, reported positive feelings associated with relaxation and being alone as frequently as other social categories, thus exemplifying independence. Recording positive incidents, as they occur moment to moment deconstructs the global and retrospective study of subjective well-being and happiness and fulfills the necessity for ecologically valid research.     

‘Crossing culture’: a multi‐method enquiry into consumer behaviour and the experience of cultural transition

Visitors, travellers and migrants have a range of reactions to ‘crossing culture’, ie moving from one cultural environment to another. This paper reports a two‐stage multi‐method study that examines how visitors' consumer behaviour and use of material possessions influence resolution of cultural fracture during periods of cultural transition. The research consisted of a quantitative survey (n = 598) and a qualitative ethnoconsumerist study of visitors to the UK. Analysis of the survey data shows that nationality is a poor indicator of crossing‐culture experiences. A Six Typology Model of Cultural Fracture identified six cluster groups using combinations of three types of cultural fracture experience: symbolic fracture, emotional fracture and functional fracture. The six clusters vary by consumer behaviour and possession use. The ethnoconsumerist study illustrates that consumer‐related activities and possession used together provide an important resource that visitors can use to make sense of crossing‐culture experiences. Product categories, retail formats and shopping conventions are also implicated in experiences of cultural fracture to varying degrees. The paper concludes by considering the limitations of importing a priori assumptions regarding nationality and ethnic differences in cross‐cultural consumer research, and discusses some of the potential benefits of multi‐method research in this context. Copyright © 2004 Henry Stewart Publications.     

1996-2004年中国大陆儒学研究的新进展

1996-2004年,中国大陆的孔子、儒学研究持续繁荣发展,在以下八个方面上,取得了新的进展: (1)儒学与世界和平; ( 2 )儒家人文精神; ( 3 )简帛儒家文献; ( 4 )儒学宗教性问题; (5)儒学与生态伦理; (6)儒学与普世伦理; (7)儒学与文化保守主义; (8)儒学与自由主义; (9)儒学与民主、人权; (10)儒学与全球化。     

以《易》取名的数理统计与文化透视

古人喜取<周易>命名,这一现象一些学者曾加以注意,但未作深入研究.本文对<中国文学家大辞典>采用穷尽式的数理统计,探求出<坤>、<乾>等16卦为常用卦,其卦彖辞、二五爻辞及<文言>等为常用爻,进而推索卦爻取舍背后所隐藏的价值取向与哲理内涵,提出并考察援<易>取名之宋前少宋后多这一现象.