关于自我改变的心理研究

本文总结和概括了关于自我改变研究的理论成果,分析了自我改变的努力容易失败的原因,揭示了人们对自我改变失败的认知取向,以及在很可能会再度失败的情况下启动自我改变的新一轮行动的心理机制。     

应对方式、社会支持和心理压力对中学生心理健康的影响研究

该研究采用中学生应激源量表、中学生应对方式量表、领悟社会支持量表和症状自评量表(SCL-90)对852名初一至高三的学生进行了调查。通过单因变量多维交互效应的方差分析,结果表明：消极应对方式对中学生的心理健康影响较大;积极应对方式与心理健康的相关不显著;社会支持对心理健康的影响同时具有主效应和缓冲效应;心理压力与心理健康之间存在着显著相关;应对方式和社会支持在心理压力与心理健康的关系中彼此独立起作用,两者之间的交互作用不明显。     

中小学生体育锻炼感觉和体育运动动机与心理健康关系的研究

采用心理测量法对中小学生目标人群进行体育锻炼感觉量表(EFI)、体育运动动机量表(SMS)和心理健康诊断测验(MHT)等量表的测试,并以路径分析的方法来确定量表各维度之间的相互关系,探讨这些维度对学生总体心理健康水平的影响途径和力度。结果表明：(1)学生参加体育活动的积极性、体育活动后的疲劳程度和参与体育活动的外部动机直接影响学生的心理健康。(2)内部动机是导致心理健康产生变化的根本因素,通过体育活动提高学生心理健康水平的主要途径是强化学生参与体育活动的内部动机。     

轻度智力落后学生心理健康问题的研究

本研究使用心理健康诊断测验(MHT)手册对10-16岁(四至九年级)的轻度智力落后学生与智力正常学生间的心理健康水平进行比较研究,结果发现：轻度智力落后学生有不同程度的心理健康问题,随班就读轻度智力落后学生的心理健康问题尤为突出．有待相应有效的教育支持。     

大学生心理控制感对心理健康水平影响的研究

本研究采用《心理卫生症状自评量表SCL-90》和《内控性、有势力他人和机遇量表》对300名大学生进行测试,探讨大学生心理健康与心理控制感的关系。结果表明：大学生在SCL-90中至少有一个因子得分大于或等于3分的占学生人数的25．33％,在性别和年级之间心理控制感和心理健康均不存在显著差异,大学生心理健康水平低于全国正常成人常模;父母的文化和职业等社会因素对心理健康和心理控制感水平会产生一定的影响;与心理内控倾向者相比,心理倾向于外在控制的人正性情感少,负性情感多,精神症状多,总体心理健康水平低。     

心理健康:维列鲁学派活动理论的诠释

依据维列鲁学派活动理论的基本观点,揭示了心理健康的本质在于个体主导其生命活动的有效性．在于心理系统对个体生命活动系统的有效管理;强调健康心理学是关于人生的实践智慧的学问,它的核心在于促进个体对其生命活动的有效管理,使其能采取正确的生活方式,对自己的生命承担起责任。     

心理模型及其探查技术的研究

自从1943年Craik首次提出心理模型概念以来,有关心理模型的研究已大量涌现,目前有两条心理模型的研究思路．文章分别沿着这两条思路介绍有关心理模型的研究,并以访谈法和观察法为线索梳理了心理模型的探查技术．最后指出心理模型及其探查技术的研究趋向：两条研究思路的整合和多种探查技术的整合。     

AN ESSAY ON DREAMING,PSYCHICAL WORKING OUT AND WORKING THROUGH2

In this paper the author attempts to expand the idea put forward by Freud who considered dreams as a special form of unconscious thinking. It is the author's contention that the psychical working‐out function performed by dreams is a form of unconscious thinking, which transforms affects into memories and mental structures. He also attempts to clarify the way in which meaning is built and transformed in mental life. In that respect the unconscious internal world is seen as a form of unconscious thinking, a private theatre where meaning is generated and transformed. He focuses on what happens to feelings in dreams in connection with the meanings as a result of and an expression of the several stages of working through. The dream world is described as the setting where the mind gives expressive pictorial representation to the emotions involved in a conflict: a first step towards thinkability. The dreamwork also constitutes a process through which meaning is apprehended, built on and transformed at an expressive non‐discursive level, based on representation through figurative/pictorial images. The author draws on Meltzer's formulation to conjecture that the working‐through function of dreams, mainly in response to interpretations, is performed by a process of progression in formal qualities of the representations made available by dreaming in the form he has called affective pictograms. It is through progression in formal qualities of the representation that the thinking capabilities of the affective life develop and become part of the process of what is called metaphorically the metabolisation of emotional life. This process takes place through migration of meaning across various levels of mental process. In this perspective the analyst'sinterpretations of dreams effect what linguists call transmutation of the symbolic basis, a process that is necessary to help the mind to improve its capacity to think. Something expressed on the evocative plane and condensed into a pictographic image is then transformed into verbal language that expresses meaning. These conceptions are illustrated by a detailed clinical case.     

Computer Modeling and the Fate of Folk Psychology

Although Paul Churchland and Jerry Fodor both subscribe to the so-called theory-theory – the theory that folk psychology (FP) is an empirical theory of behavior – they disagree strongly about FP's fate. Churchland contends that FP is a fundamentally flawed view analogous to folk biology, and he argues that recent advances in computational neuroscience and connectionist AI point toward development of a scientifically respectable replacement theory that will give rise to a new common-sense psychology. Fodor, however, wagers that FP will be largely preserved and vindicated by scientific investigations of behavior. Recent findings by developmental psychologists, I argue, will push both Churchlandians and Fodorians toward the pessimistic view that FP is a misguided theory that will never be displaced, because it is, so to speak, built into our cognitive systems. I explore the possibility of preserving optimism by rejecting the theory-theory and adopting the simulation theory , a competing view developed by Robert Gordon, Alvin Goldman, and Jane Heal. According to simulationists, common-sense interpretation of behavior is accomplished by means of pretense-like operations that deploy the cognitive system's own reasoning capabilities in a disengaged manner. Since on this view no theory-like set of principles would be needed, the simulation theory seems to enjoy a simplicity advantage over the theory-theory. Steven Stich and Shawn Nichols, however, contend that as the cognitive system would require special mechanisms for disengaged operation, the simplicity question cannot be resolved until suitable computational models are developed. I describe a set of models I have constructed to meet this need, and I discuss the contribution such models can make to determining FP's fate.     

Changes in Attitudes Toward Religion Among Those with Mental Illness

Despite the increased attention given to the religious experiences of those with mental illness, the specific nature of the changes in religious attitudes that occur within this population remain yet unknown. In this study, 406 individuals with persistent mental illness who attended one of 13 Los Angeles County Mental Health facilities completed a demographic questionnaire, an adapted version of the Religious Coping Index, and the Symptom Checklist 90-R. Over 54% of the participants reported a change in their religious beliefs such that their faith became stronger or weaker as a result, and 66% perceived these changes to be positive in nature. Qualitative codings suggest that a constructive or destructive use of religion and the quality of one's self-image and relationship with God are the primary themes underlying these changes. Those changes that were predominantly positive were associated with less severe symptomatology and more religious coping when compared to predominantly negative changes. These findings suggest that religious attitudes may be an ongoing and dynamic part of the experience of mental illness that should be considered in the treatment and research afforded by mental health professionals.