大学生生活满意度与精神信仰关系的研究

对 1 1 0 0名大学生进行生活满意度和精神信仰问卷调查。通过回归分析发现 ,生活满意度与精神信仰存在一定关系 :( 1 )社会发展满意度对神灵崇拜有显著的负向预测作用 ,对政治信仰、民族主义和国家主义信仰有显著的正向预测作用 ;( 2 )物质生活满意度对金钱崇拜有显著的负向预测作用 ;( 3 )社会适应满意度对家族崇拜有显著的负向预测作用。     

Determinants of social integration in the community: an exploratory analysis of personal,interpersonal and situational variables

This article aims to explore the effects of personal, interpersonal, and situational variables on social integration in the community. Structural equation analyses from two‐wave panel data (N = 536) of adult participants living in an urban area showed that personal determinants (perceived stress and depressive mood), and situational determinants (undesirable life events) were statistically related to a decrease in social integration in the community. Interpersonal determinants (emotional, guidance, and instrumental support) were positively associated with an increase in social integration in the community. Implications of these and other findings are discussed. Copyright © 2003 John Wiley & Sons, Ltd.     

Evaluation of a Brief Group Based Psychological/Educational Treatment Programme for Women with an Iatrogenic Chronic Hepatitis C Virus Infection

Thirty-two women with an iatrogenic chronic hepatitis C virus (HCV) infection were assigned to a treatment or waiting list control group and completed the SF-36, GHQ30, Battles SE, and two in-house questionnaires. A series of mixed model ANOVAs indicated a significant Group × Time effect for SF-36 physical functioning (F = 9.01, p < .01) and a series of repeated measures ANOVAs (treatment group only) indicated a significant time effect for a sustained improvement in psychological well-being (F = 8.01, p < .01) at 3 months posttreatment. Furthermore, most women posttreatment felt more positive and informed about their illness, had more confidence, and reported a greater ability to control and cope with their lives. Psychological/educational treatment programmes show promise for increasing adjustment and coping in women with an iatrogenic HCV infection and may be modified for use in other HCV cohorts.     

儿童的工作记忆广度

针对儿童的工作记忆广度问题,介绍了国内外有关研究的方法及成果,并对影响儿童工作记忆广度的几个因素,如加工速度、领域特殊性和存储能力等进行了分析。     

女性犯罪者的人格、应付方式、情境因素与犯罪行为研究

采用问卷法,对434名6类犯罪女性的人格、应付方式、情境因素(社会支持、负面生活事件)与犯罪行为的关系进行研究。结果表明,女性犯罪者的人格、应付方式、负面生活事件对不同犯罪类型的女性犯罪行为有不同预测力,不同女性犯罪类型有不同的回归方程;社会支持对女性犯罪行为的影响不显著。     

认知能力的毕生发展及其分离性和个体差异性研究

研究认知能力毕生发展过程及其分离性和个体差异性的变化。被试 1 993名 (1 0 - 90岁 ) ,完成加工速度、工作记忆、心算、空间表象和记忆再认等认知测验。结果表明 :1 )认知能力发展的发展在 1 6 - 1 9岁组达到高峰 ,2 0岁后随增龄而逐渐下降 ,不同认知能力发展的分离性在 60岁后明显增大 ;2 )几乎所有测验的个体差异性在 2 0岁之前随增龄而减小 ,在 2 0岁之后随增龄而增大 ;3)教育因素对认知能力老化过程的分离性和个体差异性有明显影响。     

自传记忆线索提取发展的实验研究

自传记忆是关于个人生活的记忆。发展心理学家以生命历程的视野来研究自传记忆的发生、发展、变化是自传记忆研究的重要组成部分。自传记忆的形成和发展可分为三个阶段 :即童年期遗忘、回忆高峰、自传记忆近因期。本实验采用 2 (提取方式 :顺时、自由回忆 )× 2 (性别 :男、女 )× 8(年龄 :8个年龄组 )混合设计 ,结果发现 :(1 )顺时提取与自由提取两种提取方式对自传记忆的提取存在年龄差异 ,不仅有提取速度的差异 ,也存在提取内容的差异。 (2 ) 8个年龄段两种提取条件下的平均提取速度具有一致的趋同性 ,呈U型曲线 ,存在自传记忆的回忆高峰。 (3)自传记忆的跨生命历程提取不存在性别差异 ,年龄、性别、提取方式间不存在交互作用。 (4) 8个年龄段自传记忆的提取速度、提取内容与个人各年龄的生活主题存在内在关联。 (5)从提取机制支持Conway关于生命历程自传记忆发展的三阶段假设     

Eye Movements, Cognitive Processes, and Reading

Itisveryclearthateyemovementdatahavebeenextremelyinfluentialinshapingwhatamodelofskilledreadingshouldbelike[1,2].Eyemovementdatahavealsoyieldedvaluableinsightsconcerningthemostappropriatewaystoteachreading[3,4].Giv鄄enthatmyownresearchhasinvolvedtheuseofeyemovementdataformanyyears,Iamoftenaskedwhatthemostsignificantfindingsthathaveemergedfromourlab.Inthisarticle,IwillfocusonwhatIviewtobethemostimportantfindingsanddevelopmentsfromtheresearchthatwehavedoneoverthisextended30yearperiod.Becauseou…     

Paul Tillich and Pitirim A. Sorokin on Love

An analysis of Paul Tillich's three‐volume Systematic Theology and Pitirim A. Sorokin's The Ways and Power of Love: Types, Factors, and Techniques of Moral Transformation reveals how a metaphysical dialogue on God and love contributes to scientific and theological scholarship on altruism. This article focuses on similarities and differences in Tillich and Sorokin. Similarities include a belief in the importance of the ontological/love connection and the conclusion that a special state, ecstasy, is integral to the experience of genuine love. Differences serve to complement rather than negate. For example, Tillich's recognition that ecstatic connections with the divine within finitude are fragmentary balances Sorokin's view that these ecstatic peaks are reached only by the few. The similarities give resonance and point to the overall creation, while the differences often serve as counterpoint to balance the ideas of the scientist and the theologian.     

What do we Want from a Theory of Happiness?

I defend a methodology for theorizing about happiness. I reject three methods: conceptual analysis; scientific naturalism; and the “pure normative adequacy” approach, where the best conception of happiness is the one that best fills a role in moral theory. The concept of happiness is a folk notion employed by laypersons who have various practical interests in the matter, and theories of happiness should respect this fact. I identify four such interests in broad terms and then argue for a set of desiderata that theories of happiness ought to satisfy. The theory of happiness falls within the province of ethics. It should, however, be viewed as autonomous and not merely secondary to moral theory.