Activated or deactivated? Understanding how cognitive appraisals can drive emotional activation in the aftermath of daily work events

Introduction

Past research has highlighted the relevance of cognitive appraisals in the link events-emotions (e.g., appraisal of an event's importance and its pleasant or unpleasant valence). We hypothesized a 3-way interaction between affective events (hassles and uplifts), cognitive appraisals of importance and intrinsic pleasantness on emotional activation.

CAREGIVER SENSITIVITY AND CONSISTENCY AND CHILDREN'S PRIOR FAMILY EXPERIENCE AS CONTEXTS FOR EARLY DEVELOPMENT WITHIN INSTITUTIONS

The current study addressed whether two institution‐wide interventions in St. Petersburg, Russian Federation, that increased caregiver sensitivity (Training Only: TO) or both caregiver sensitivity and consistency (Training plus Structural Changes: T+SC) promoted better socioemotional and cognitive development than did a No Intervention (NoI) institution during the first year of life for children who were placed soon after birth. It also assessed whether having spent less than 9 versus 9 to 36 months with a family prior to institutionalization was related to children's subsequent socioemotional and cognitive development within these three institutions. The Battelle Developmental Inventory (J. Newborg, J.R. Stock, L. Wnek, J. Guidubaldi, & J. Svinicki, 1988) was used to assess the socioemotional and cognitive functioning of children in NoI (n = 95), TO (n = 104), and T+SC (n = 86) at two to three time points during their first 6 to 12 months of residency. Results suggest that improving caregiver sensitivity can improve the cognitive development of infants in the first year of institutionalization whereas improving caregiver consistency in addition to sensitivity is more beneficial for socioemotional development than is sensitivity alone. Similarly, for children in T+SC, longer time with a family prior to institutionalization (consistent caregiver, unknown sensitivity) was associated with better socioemotional, but not cognitive, baseline scores and more rapid cognitive than socioemotional development during institutionalization. These results suggest caregiver sensitivity is more highly related to cognitive development whereas caregiver consistency is more related to socioemotional development in the first years of life.     

The Flexibility of Gua and Yao—Based on an Interpretation of Yizhuan

In Yizhuan’s interpretation of The Book of Changes, the book’s fundamental concepts, xiang 象 (images) and ci 辞 (words), play different roles. Concepts, including yin and yang, firmness and gentleness, sancai 三才 (three fundamentals), and the wuxing 五行 (five active elements), are used to interpret The Book of Changes through the interpretation of images, while the core Confucian values, such as benevolence and righteousness, are used to interpret The Book of Changes because of their connection with words of gua and yao. In order to expand the meaning of the words of gua and yao, Yizhuan sometimes connects words with images; in other occasions, however, it simply takes these words as independent guides. The Confucian scholars who wrote Yizhuan, therefore, not only revered the classic, but also used it to send their own message. Out of reverence, they “shu 述 (recited)”; in using it, they “zuo 作 (created)”. The combination of recitation and creation made the words of gua and yao very flexible in the process of interpretation, while the interpretation changed the meaning of the classic to a great extent.     

On Cheng Chung-Ying’s Bentiyong Onto-hermeneutics

The onto-hermeneutic approach to bentiyong 本体用 championed by Cheng Chung-Ying 成中英 is a valuable addition to comparative philosophy. In his well-honed reading, bentiyong is described as the continuous, integrative substance at the base of things, which becomes known through an ongoing hermeneutic integration and interpretation of reality. However, his use of the English word “substance” to describe bentiyong is problematic, mainly because substance, being without properties and existing without change, cannot be read as part of a hermeneutic process. Luckily, there are resources within the Chinese philosophical tradition that can help in overcoming some of the difficulties in translation presented here. Namely, the way that Zhu Xi 朱熹 approaches ti-yong as a principle (li 理) provides a better and more fittingly discursive basis for expressing the onto-hermeneutic character of bentiyong intended by Cheng, and allows English translation of the term with a firm footing in mainstream Neo-Confucianism.     

A Contemporary Re-Examination of Confucian Li 禮 and Human Dignity

In modern Western liberal discourse, human dignity has been cast as an important component of basic human rights, while so-called human rights have been generally understood as certain inborn, inherent and inalienable properties of every human being. In this understanding, human dignity is just a natural endowment rather than a historically constructed social-cultural phenomenon. Based on this premise, liberalism is justified for the reason that under a social condition of complete freedom, individuals will spontaneously exercise their rights thus to secure their dignity. However, from a Confucian point of view, human dignity is socially defined and exists in concrete forms in social-cultural contexts. Dignity is not an abstract, universal, minimal standard that can be applied to all people at every time; it refers to individuals’ decency and grace under various given social contexts, and it corresponds to particular roles, statuses and even ages and genders of individuals in their respective societies. The full realization of human dignity relies on certain social-cultural or institutional arrangements. Confucian li is precisely this kind of arrangement, which designs a whole set of regulations and norms in order to maintain human dignity in general, as well as to maintain different people’s dignity in varying situations. Therefore, according to Confucianism, behaving appropriately according to the norms and regulations of li is just a way to preserve dignity.     

帛书《昭力》易学观初探

帛书《易传》中的《昭力》篇虽然字效较少,但其结构完备,内涵清晰,属于帛书《易传》中十分具有特色的一篇释文。然而由于其篇末的字数标记,许多学者认为《昭力》与《缪和》属于一篇文章。亦有的学者认为《昭力》中论及“卿大夫”与“国君”,乃以《易》论政,属于政治论的范畴,不属于解《易》范畴。笔者通过研究《昭力》对卦爻辞的解读,认为《昭力》恰恰是一篇独立成章的解《易》文章,而且其所体现的是与帛书《易传》其他篇章不尽相同的解《易》理念,其“六经注我”的解释学理念也是我国典籍中出现较早的。《昭力》篇的研读对于我们认识孔子的政治论点与易学观念都有着十分积极的意义。     

Malebranche and Chinese Philosophy: A Reconsideration

Nicholas Malebranche's Dialogue between a Christian Philosopher and a Chinese Philosopher on the Existence and Nature of God (1707) has long been characterized as being at best a thinly veiled attack on Spinozism and at worst a deeply flawed, Eurocentric misunderstanding of a foreign philosophy. However, a consideration of the context of the work's production and an analysis of Malebranche's argumentative strategy open up a way to understand the dialogue as an historically important, genuine engagement with Chinese philosophy.     

Does body dissatisfaction have the same meaning for males and females? A measurement invariance study

ObjectivesThe aim of this study was to assess the psychometric equivalence of body dissatisfaction (BD) between males and females.MethodTwo scales, BD and Drive to Thinness (DT), from the Eating Disorder Inventory-3 were evaluated. The sample was comprised of 1616 adolescent males and 1429 adolescent females. Factorial invariance across gender of two scales was assessed in order to evaluate the equivalence of scores.ResultsThe results showed full invariance for the DT scale items, and partial invariance for BD scale items. The content analysis of the items confirmed that items related to the perception of thighs, stomach and hips showed differential functioning across gender.ConclusionsDifferent representation of the BD construct between males and females was concluded, and caution was recommended in assessing and interpreting BD in male samples with questionnaires designed for women.     

The lives of Mary Foote: painter and Jungian

Mary Foote (1872‐1968) was a successful early twentieth century American artist who suddenly closed her New York studio in 1926 to go to Zurich to study with Jung. There she joined his ‘Interpretation of Visions’ seminars (1930‐1934), which she recorded and edited. This work won Jung's praise and his friendship, but all too often Foote was seen merely as a secretary or background figure. Deirdre Bair's biography of Jung suggested that Foote's life and work deserved fuller study, if only to rebalance our view of Jung's early women followers. This paper takes up that work to ask how Foote's early life and career led to her important work in preserving and describing Jung's earliest attempts to apply his theories to clinical practice.