The Therapeutic Factors Inventory: Development of a Scale

Although Yalom's (1995) framework of the therapeutic factors facilitating outcome in group has been accepted by group specialists, no empirically based instrument assesses all of these factors. The Therapeutic Factors Inventory (TFI), with 11 scales based on the therapeutic factors, has been designed to fill this gap. This article summarizes the development and preliminary reliability testing of the TFI. Each scale of the instrument demonstrated high internal consistency; however, one scale obtained unacceptably low test-retest reliability. Further validity testing is needed. Implications of these findings are discussed.     

同伴团体对儿童青少年学业成就和社会功能关系的影响

运用同伴评价、教师评估和学校记录等多种渠道收集关于同伴团体、社会功能、同伴接纳以及学业成就的资料,旨在考察同伴团体与儿童青少年学业成就和社会功能的关系。研究发现：绝大多数儿童青少年都有自己的同伴团体。这些同伴团体在学业成就上有很高的同质性。学业成就与社会适应无论在团体内的个体水平还是在团体水平上都密切相关。而且,团体的学业表现是个体学业成就和社会适应间的重要调节因素,表明团体学业规范对个体水平上学业成就与社会功能的关系有增强或是减弱的作用。这项研究再一次证明同伴团体在儿童个体发展中的重要意义。     

意象活动与自尊水平关系的研究

在当今的许多团体心理辅导和训练中,关于苹果意象的活动常常被用于测量团训参与者的自尊水平。但其科学性一直没有得到实证研究验证。该研究采用了这种意象想象技术,同时用SES量表测量其自尊程度。并通过对测量结果的统计分析,揭示了苹果意象大小与自尊水平之间的关系。     

Group Wrongs and Guilt Feelings

Can it ever be appropriate to feel guilt just because one's group has acted badly? Some say no, citing supposed features of guilt feelings as such. If one understands group action according to my plural subject account of groups, however, one can argue for the appropriateness of feeling guilt just because one's group has acted badly - a feeling that often occurs. In so arguing I sketch the plural subject account of groups, group intentions and group actions: for a group to intend (in the relevant sense) is for its members to be jointly committed to intend that such-and-such as a body. Individual group members need not be directly involved in the formation of the intention in order to participate in such a joint commitment. The core concept of joint commitment is in an important way holistic, not being reducible to a set of personal commitments over which each party holds sway. Parties to a group intention so understood can reasonably see the resulting action as "ours" as opposed to "theirs" and thus appropriately respond to the action's badness with a feeling of guilt, even when they themselves are morally innocent in the matter. I label the feeling in question a feeling of "membership guilt." A number of standard philosophical claims about the nature of guilt feelings are thrown into question by my argument.     

A processing fluency explanation of bias against migrants

This research investigated whether people are biased against migrants partly because they find migrants more difficult to cognitively process than nonmigrants. In Study 1, 181 undergraduate students evaluated migrant and nonmigrant members of two minimal groups and reported the difficulty that they experienced in thinking about each type of target. Participants rated migrants less positively than nonmigrants, and difficulty ratings partially mediated this effect. Study 2 (N = 191) replicated these findings and demonstrated similar findings for individuals who had been excluded from minimal groups. This evidence implies that migrant bias can be explained partly in terms of the difficulty that people have in processing information about migrants, and that it is related to migrants’ exclusion from their original group.     

Groups to Resolve Conflicts Between Groups: Diplomacy with a Therapeutic Dimension

The group self, an individual's self-perception as a member of a group, is distinguished from the group's self, a personification of the group as a person with a self. The perceived group's self of an opposing other group is often a repository for attributes group members are not ready to recognize in their own group's self. Theoretically, the need for an adversarial other to hold one's own group's unwanted attributes—and thus to complete one's own group's self—contributes, however unconsciously, to the apparent intractability of intergroup disputes. In dealing with these issues, I compare intergroup conflict resolution (ICR) groups with therapy groups, on the one hand, and advocacy groups on the other. All of this sets the stage for a presentation of two ICR projects and their analysis in group-developmental terms.     

Cultural Identity and Groups of Belonging

Research into the cultural foundations of psychic structure must take place simultaneously at the individual, group, and psychosocial level of analysis. Identity, as both an individual and a collective phenomenon, and the primacy of the group dimension become manifest in the imaginary space created by groups, in Bion's protomental system. Cultural incorporates function like somatic processes and establish the synchrony of all cultural interactions. Individuation would thus emerge from the shared common base, which in turn is related to the individual's internalization of his group of belonging. A distinction is drawn between primary groups of belonging, which are extensions of family structure and supply the group's cultural identity, and secondary belonging groups, which are instituted by the society. The relationship between transcultural experiences, aiming at achieving unity, and intercultural experiences, which recognize limits and differences, is a source of tension for the individual and the group. Examples are given of the function of excitation screens within instituted groups and of the cultural dimension of the analytic setting.     

Group Responsibility for Ethnic Conflict

When a group of persons such as a nation orcorporation has a relatively clear structureand set of decision procedures, it is capableof acting and should, it can well be argued, beconsidered morally as well as legallyresponsible. This is not because it is afull-fledged moral person, but becauseassigning responsibility is a human practice,and we have good moral reasons to adopt thepractice of considering such groupsresponsible. From such judgments, however,little follows about the responsibility ofindividual members of such groups; much moreneeds to be ascertained about which officialsor executives are responsible for what beforewe can consider individual members of nationsor corporations responsible.Whether an unorganized group can be morallyresponsible is much less clear, but there havebeen useful discussions in recent years of thepossible responsibility of whites for racism,or males for sexism, and the like. In thisessay I explore arguments for consideringgroups or their members responsible for ethnicconflict. Such groups may lack a clearorganizational structure, but they are notrandom assortments of persons. Groups can andoften should take responsibility for theattitudes and actions of their members, and cansometimes be considered responsible for failingto do so. And persons often can and shouldtake responsibility for the attitudes andactions of the groups of which they aremembers.     

A Psychoneurotic Inventory of Penitentiary Inmates

ABSTRACT

Identity fusion theory suggests that merging groups into one’s personal identity should result in heightened levels of group agency. Research on the self-expansion model complementarily indicates that including others into the self is linked to a greater feeling of self-efficacy. Across three correlational studies, we examined whether personal and group identity fusion is associated with stronger feelings of personal agency, and we propose that relatively stable feelings of clarity of self-concept would mediate this association. Individuals strongly fused with a country (Studies 1–3) and family (Study 2) exhibited greater feelings of agency and goal-adherence, and self-concept clarity emerged as a significant mediator of this association when controlling for group identification measures.     

论八卦是八个逻辑范式

基于太极代数,本文证明八卦是八个逻辑范式,八卦中包含四对矛盾关系,其中"六子"构成辩证逻辑组。八卦是生命生产和思想生产都必须共同遵循的变化法则。学界似有这样的倾向,以为《周易》中只有类推逻辑而没有演绎逻辑,本文证明这种观点是不能成立的。八卦本质上就是演绎逻辑的,卦象的本质是逻辑法则。因此,基于卦象的联想或推理不能脱离八卦的逻辑内涵;否则,想象的灵活性必将导致卦象上的混淆,甚至使八卦沦为象数游戏的工具。