高校青年教师心理健康及团体心理训练设计研究

随着高校青年教师的比例日益上升。高校青年教师的心理健康问题必须予以足够的重视。本研究采用临床症状自评量表(SCL-90)和艾森克个性问卷(EPQ)对高校青年教师心理健康状况进行调查．结果显示高校青年教师主要存在的问题表现在生理与心理问题、人际关系问题、心理压力问题、情绪稳定性问题等四方面。依据高校青年教师的心理特点及其现状。其团体心理训练的主要内容有改善心智模式训练、情绪管理训练、意志力训练、人格魅力训练、人际沟通训练、缓解压力训练、适应与发展训练、身心保健训练等．主要的训练方法是团体讨论和角色扮演。     

中文版无手机恐惧量表的修订

该研究以国外学者Caglar Yildirim和Ana-Paula Correia于2015年编制的Nomophobia量表为基础,修订出了适用于国内的中文版无手机恐惧量表。研究首先使用探索性结构方程模型对量表结构进行初探; 其次使用项目反应模型进行项目分析并根据其分析结果对项目进行修改和筛选,最终形成正式版量表; 最后对正式版量表其进行信效度检验,并再次对量表题目进行项目分析。最终量表共16道题目,包括害怕无法获得信息、害怕失去便利、害怕失去联系和害怕失去网络连接4个维度; 总量表的Cronbach α系数为0.931,四维度的α系数分别为:0.789,0.816,0.887和0.896。CFA验证性结果显示量表结构较好(χ2/df=3.91,RMSEA=0.067,TLI=0.941,CFI=0.952,SRMR=0.04); 使用手机成瘾倾向量表作为校标的结果显示二者之间相关为0.626,效度良好。最终量表项目区分度在[1.734,4.806]之间,四维度区分度均值为2.1765,2.72,3.2925和3.883,项目难度参数在[-1.830,4.806]之间。综上结果显示该研究编制的无手机恐惧量表各项指标均达到了心理测量学要求,可供后续研究使用     

心理距离与后果严重性对人身安全决策的影响

已有研究发现决策者在为自己与不同他人决策时,其风险偏好存在差异。但是当对后果严重性不同的事件进行决策时,上述结果也并不总是如此。为了探究在人身安全情境中决策者面对后果严重程度不同的任务时,为自己和为他人决策时风险偏好的差异,实验一采用人际亲密度和决策所带来消极结果的严重程度分别操纵心理距离与后果严重性,结果发现决策者在后果严重任务中的决策比后果不严重任务更保守,为自己和为陌生人决策均比为最好朋友决策更冒险。这可能是由于决策者知觉到的决策责任不同所致。因此在实验一的基础上实验二引入决策责任这一变量,考察其在心理距离对风险决策影响中的作用,研究结果证明了我们的假设。     

父母心理控制与对立违抗障碍儿童抑郁和攻击行为的关系:父子依恋和母子依恋的中介效应

采用父母心理控制、亲子依恋、抑郁量表对从北京市、山东省和云南省14所小学筛选出来的246名对立违抗障碍(Oppositional Defiant Disorder,ODD)儿童进行施测,并由被试的班主任填写儿童攻击行为量表,考察父、母心理控制对ODD儿童抑郁和攻击行为的影响,以及父子依恋和母子依恋在其中的中介作用。结果发现:(1)ODD儿童中男生人数更多,且男孩的抑郁和攻击行为更严重;(2)父亲对男孩的心理控制更强,而母亲在对男孩和女孩的心理控制上没有显著差异;(3)父、母心理控制与ODD儿童的父子依恋、母子依恋和抑郁均呈显著相关,但只有父亲心理控制与ODD儿童的攻击行为显著相关;(4)父子依恋在父母心理控制和ODD儿童抑郁之间没有起到显著的中介作用,母子依恋在母亲心理控制和ODD儿童抑郁之间有显著的中介作用。父子依恋和母子依恋在父、母心理控制和ODD儿童攻击行为之间均没有起到显著的中介作用。     

Beneficial effects of pro‐social behaviour on physical well‐being in Chinese samples

To confirm the relationship between pro‐social behaviour and increased physical functioning revealed by previous researchers in Western samples, we conducted four experiments with 378 Chinese undergraduates. The participants' strength to hold, to grip and to lift, as well as their vitality (walking speed), were measured after thinking of acts of kindness. The results showed that recalling pro‐social behaviour (helping others or spending money on others) that had occurred in the past or imagining pro‐social behaviour happening in the future imbued people with more physical strength and vitality. In three experiments, pro‐social behaviour boosted the positive mood of the actors, but the effect was only significant in one experiment, suggesting that the hidden gift may include increased happiness, but that enhanced physical functioning cannot be accounted for by differences in emotions. These results add to the evidence that the function of pro‐social behaviour in promoting physical functioning may be culturally universal.     

留守妇女与儿童焦虑的代际传递:有调节的中介效应

基于发展系统论和社会提供论构建的有调节的中介模型,对322名留守、323名非留守母子进行为期半年共两次的追踪测查,考察家庭（母亲心理控制）、学校（教师支持）和同伴（朋友支持）系统对焦虑代际传递的影响机制。结果发现：（1）心理控制对留守、非留守母子焦虑的代际传递均起部分中介作用;（2）留守母子焦虑代际传递的中介效应受教师支持的调节,随教师支持水平的提高,中介效应变得不再显著;（3）留守、非留守母子焦虑代际传递的直接效应受朋友支持的调节,随朋友支持水平的提高,直接效应变得不再显著。未来研究可聚焦于母亲、教师、同伴的视角打破留守母子焦虑的代际传递。     

责任感、神经质与心理契约违背关系研究:以人力资源实践为调节

对浙江地区551名企业管理者问卷调查,探讨组织中管理者大五人格的责任感、神经质维度与心理契约违背感知的关系,以及组织人力资源实践水平对此两者关系的调节作用.研究发现:(1)责任感水平与管理者对心理契约违背的感知呈负相关;神经质水平与管理者对心理契约违背的感知呈正相关.(2)组织人力资源实践水平在管理者人格特质与心理契约违背感知关系起显著调节作用.     

《价值观念冲突问卷》的编制及信度和效度检验

为评估不同受教育程度和文化水平的个体是否存在中国传统价值观念冲突的压力,编制价值观念冲突问卷,用以筛查价值观念冲突的压力对个体自杀行为的影响.通过对240例农村青年自杀死亡者及正常对照者的心理解剖访谈研究,验证此问卷具有较好的信度和效度,可用于甄别高应激群体价值观念冲突的压力,是自杀研究和干预的实用筛查工具.     

Gender Differences in the Association of Intimate Partner Violence and Relationship Values among College Students

Although research has indicated that cognitions and situational factors play a role in relationship satisfaction and aggression, few studies have investigated the association between intimate partner violence (IPV) and relationship values. We addressed this gap by measuring college students’ perpetration of and victimization by four types of IPV; namely, physical violence, sexual violence, threats, and psychological aggression over the past year. One-way ANOVAs and multiple regression analyses were used to measure the association between IPV and the endorsement of relationship values. The results suggest that past IPV perpetration and victimization correlated with the current endorsement of relationship values for males more than females. In general, male perpetrators rated relationship values such as security, investment, others’ approval, and daily conflict as less important than non-perpetrators. Although male victimization explained significant variance in security, investment, and others’ approval, the results were somewhat mixed as to whether victimization related to higher or lower ratings of relationship values, with the majority of the results suggesting an inverse correlation between relationship value endorsement and IPV experience. Future research can investigate mediating factors in the relationship between IPV and relationship value endorsement, as well as look at how IPV and relationship values influence decisions concerning relationship maintenance.     

The im-possibility of secular critique: The future of religion's memory

The legacy of secular critique, with its Greek, Christian, Kantian, modernist traces, constitutes an aporetic law (or contradiction). That law is this: a critical legacy, if it is critical, can affirm and sustain itself only by trying to separate it from itself (from the very crisis that it is). The legacy or history of ‘religion’ is always a history of such critique. Such a legacy always anticipates critiquing itself, its memory (of whatever kind – racist, sexist, colonialist, nationalist). Such a legacy of critique is always a legacy of crisis. However, the crisis of such a legacy cannot be resolved, because critique, as kairos/krisis (critical/decisive moment), can admit of no resolution. Yet the (secular) history of religion, if it is ever historical, can only be a history of such aporetic critique. Such an aporetic critique will be the heritage of religion's im-possible ¹ ?1. I write the word impossible/impossibility with and without a hyphen. When I hyphenate im-possible, I do so to remain true to Derrida's use of it. The im-possible is irreducible to either possibility or impossibility. Sometimes Derrida also writes the word without hyphenating it, but he still implies such irreducibility. future. It is an im-possible future because it will always be a promise, a promise to separate it from itself, a promise that will remain always deferred, always to come. Today, the promise of this secular critique is (in) democracy with its sovereign ‘decisive’ politics. We can no longer simply critique the (future) legacy of religion, understood this way. To do so is to fulfil that legacy's own messianic wish. This is the aporetic limit of secular critique. To think at the limits of the legacy of the critique of religion is to think the very question of the (secular) history of ‘religion’ and its others, that is, ‘religions’.