家庭社会经济地位对幼儿良好行为习惯的影响:父母教养方式与幼儿心理素质的中介作用

幼儿时期是培养个体良好行为习惯的重要关键期。以814名幼儿及其家长为研究对象,探讨家庭社会经济地位与幼儿良好行为习惯的关系,以及父母教养方式和幼儿心理素质的中介作用。结果表明：（1）家庭社会经济地位与幼儿良好行为习惯显著正相关;（2）父母教养方式与幼儿心理素质在家庭社会经济地位和良好行为习惯间起连续中介作用,且权威型教养方式与心理素质的链式中介作用显著高于专制型教养方式与心理素质的链式中介作用。因此,要促进幼儿养成良好行为习惯,应注重父母教养方式的选择与幼儿心理素质的培养。     

职场排斥对员工家庭的溢出效应：归属需求和工作家庭区隔偏好的作用

以往研究证实了职场排斥会对员工组织内诸多方面产生危害, 然而关于职场排斥向组织外部特别是家庭领域的溢出效应还知之甚少。本研究基于资源保存理论构建了一个有调节的中介效应模型, 探讨职场排斥对员工家庭贬损和家庭满意度的溢出效应和具体机制, 研究结果表明：(1)职场排斥对员工家庭贬损有显著正向作用, 对家庭满意度有显著负向作用; (2)工作压力中介了职场排斥与家庭贬损和家庭满意度的关系; (3)员工归属需求调节了职场排斥对工作压力的影响, 同时调节了工作压力在职场排斥与家庭贬损、家庭满意度之间的中介效应; (4)员工工作家庭区隔偏好调节了工作压力对家庭贬损和家庭满意度的作用, 并且调节了职场排斥通过工作压力对家庭贬损和家庭满意度的中介效应。     

What is philosophy as a way of life? Why philosophy as a way of life?

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well.     

Does change in ethical education influence core moral values? Towards history- and culture-aware morality model with application in automatic moral reasoning

In this study, we focus on ethical education as a means to improve artificial companion’s conceptualization of moral decision-making process in human users. In particular, we focus on automatically determining whether changes in ethical education influenced core moral values in humans throughout the century. We analyze ethics as taught in Japan before WWII and today to verify how much the pre-WWII moral attitudes have in common with those of contemporary Japanese, to what degree what is taught as ethics in school overlaps with the general population’s understanding of ethics, as well as to verify whether a major reform of the guidelines for teaching the school subject of “ethics” at school after 1946 has changed the way common people approach core moral questions (such as those concerning the sacredness of human life). We selected textbooks used in teaching ethics at school from between 1935 and 1937, and those used in junior high schools today (2019) and analyzed what emotional and moral associations such contents generated. The analysis was performed with an automatic moral and emotional reasoning agent and based on the largest available text corpus in Japanese as well as on the resources of a Japanese digital library. As a result, we found out that, despite changes in stereotypical view on Japan’s moral sentiments, especially due to historical events, past and contemporary Japanese share a similar moral evaluation of certain basic moral concepts, although there is a large discrepancy between how they perceive some actions to be beneficial to the society as a whole while at the same time being inconclusive when it comes to assessing the same action’s outcome on the individual performing them and in terms of emotional consequences. Some ethical categories, assessed positively before the war, while being associated with a nationalistic trend in education have also disappeared from the scope of interest of post- war society. The findings of this study support suggestions proposed by others that the development of personal AI systems requires supplementation with moral reasoning. Moreover, the paper builds upon this idea and further suggests that AI systems need to be aware of ethics not as a constant, but as a function with a correction on historical and cultural changes in moral reasoning.     

Toward law–gospel harmony in Lutheran theology and ethics

Lutheran antipathy toward the law is harmful to Christian ethics. This antipathy arises from the false notion that law and gospel are opposed. However, the Lutheran Confessions show that law–gospel distinction does not necessarily imply law–gospel opposition. When law and gospel are properly defined, they interrelate harmoniously within a multiperspectival model of Christian ethics. Moreover, the third use of the law then emerges as the basic and primary use.     

Explaining the Asian American Youth Paradox: Universal Factors versus Asian American Family Process Among Filipino and Korean American Youth

This study used longitudinal survey data of Filipino American and Korean American youth to examine ways in which universal factors (e.g., peer antisocial behaviors and parent–child conflict) and Asian American (AA) family process variables (e.g., gendered norms) independently and collectively predict grade point average (GPA), externalizing, and internalizing problems. We aimed to explain the “Asian American youth paradox” in which low externalizing problems and high GPA coexist with high internalizing problems. We found that universal factors were extensively predictive of youth problems and remained robust when AA family process was accounted for. AA family process also independently explained youth development and, in part, the AA youth paradox. For example, gendered norms increased mental distress. Academic controls did the opposite of what it is intended, that is, had a negative impact on GPA as well as other developmental domains. Family obligation, assessed by family-centered activities and helping out, was beneficial to both externalizing and internalizing youth outcomes. Parental implicit affection, one of the distinct traits of AA parenting, was beneficial, particularly for GPA. This study provided important empirical evidence that can guide cross-cultural parenting and meaningfully inform intervention programs for AA youth.     

Investigating Religion and Inequality through Women's Work-Family Pathways

This project investigates the relationship between religious involvement and women's work and family pathways in the United States. I identify five work-family configurations using National Longitudinal Study of Youth 1979 (NLSY79) data and latent class analysis. These configurations incorporate cohabitation histories, timing of family formation, and maternal employment. Then, I analyze how adolescent religiosity and personal and family characteristics are associated with subsequent work-family pathways. Affiliation with an evangelical Protestant tradition is associated with women who form families early, while Catholic affiliation is tied to later family formation. Importantly, family background characteristics such as living with both biological parents and higher parental education, as well as race/ethnicity and the respondent's educational attainment, are the most consistent variables associated with work-family configurations. These results suggest that religious involvement, when considered alongside family background, contributes to women's unequal work-family pathways in adulthood. The close links between religion, family, and stratification are evident in the study of women's work-family experiences.