轻微及中度抑郁者的积极自我

研究基于积极心理视角,考察抑郁个体在多个自我维度上,外显及内隐自尊的水平高低与稳定特性。被试选自高中学生,有效数据131人,分为抑郁(65人)与正常(66人)两组。所有被试在有/无应激两个时间点完成自我描述问卷II与改进内隐联想测验。结果发现,不论外显/内隐水平,抑郁个体倾向在指向个体内部的自我维度上具有积极自我,并且倾向在核心价值之外的自我维度上具有稳定自尊。由此证实,抑郁个体自我机制中的确存在积极成分。     

自尊与心理性应激反应的关系：社会认可需求的中介作用

国外研究者认为高自尊个体的内控性高,因此其在心理性应激情境中的反应不那么强烈,而国内研究者从集体文化(中国)考虑,则认为高自尊个体的社会认可需求较高,因此在心理性应激情境中的反应更强烈.本研究采用特里尔社会应激测试作为应激情境,采集41名中国大学生被试在这一情境下的客观参数(心率)作为心理性应激反应的指标,通过问卷测量被试的自尊水平、内控性水平和社会认可需求水平,考察自尊影响心理性应激反应的机制.结果发现被试的自尊水平与应激情境下的心率呈正相关,并且社会认可需求在自尊与心理性应激的关系中起着显著的中介作用.本文从文化差异角度提出自尊预测心理性应激反应的模型可能需要在不同文化背景下来分别探讨.     

中学生网络利他行为与希望的关系:自我效能感与自尊的中介作用

采用希望特质量表、网络利他行为量表、自尊量表和一般自我效能感量表对326名中学生进行调查, 考察中学生网络利他行为对其希望的影响, 以及自我效能感和自尊在其中的中介作用。结果发现:(1)相关分析显示, 中学生网络利他行为、自我效能感、自尊和希望之间呈显著正相关;(2)结构方程模型分析表明, 自我效能感在中学生网络利他行为对希望的影响中起完全中介作用, 自尊在中学生网络利他行为对希望的影响中不起中介作用, 自我效能感和自尊在中学生网络利他行为对希望的影响中起链式中介作用。     

大学生网络社会支持与网络人际信任的关系:一个有调节的中介模型

从社会认知理论的视角来探讨网络社会支持和网络人际信任的关系,并在此基础上提出了一个有调节的中介模型,考察网络社交效能的中介作用以及自尊的调节作用.采用整群抽样法对432名大学生进行问卷调查,结果表明:(1)网龄对网络人际信任有显著的负向预测作用;网络社会支持对网络人际信任具有显著正向预测作用;(2)网络社交效能在网络社会支持与网络人际信任的关系中起部分中介作用;(3)网络社会支持通过网络社交效能对网络人际信任的间接效应受到自尊的调节.对高自尊个体而言,网络社交效能起部分中介作用;对低自尊个体而言,网络社交效能的中介效应不显著,网络社会支持对网络人际信任只有直接作用.     

儿童青少年自尊发展理论建构与实证研究

自尊是包含能力和价值的重要心理资源,是个体心理健康的核心。多年来,我们围绕自尊开展了一系列理论建构及其相关的实证研究。其中,理论建构包括对自尊内涵和本质的探寻、"倒立的金字塔"自尊结构模型的建构。同时,运用多种方法对个体自尊的发展进行了实证研究,包括婴幼儿早期自尊的观察研究、小学生自尊发展与学校适应的关系研究、青少年自尊发展特点横向和纵向比较、特殊群体自尊与心理健康的关系研究。最后,运用实验方法分析了诱发失败情境下自尊对不良情绪的缓冲作用,不同自尊类型被试的记忆偏向和情感反应。这些研究为丰富国内自尊领域的研究成果做出了贡献。     

Are Our Concepts conscious state and conscious creature Vague?

Intuitively it has seemed to many that our concepts conscious state and conscious creature are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that conscious state and conscious creature are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing that some of those conditions cannot be met with conscious state. I conclude that conscious state is sharp, and the conclusion is then extended to conscious creature. The paper ends with a brief discussion of some implications.

自尊、归因方式与内疚和羞耻的关系研究

通过对1040名中学生施测问卷,建立自尊、归因方式与内疚和羞耻的结构方程模型。结果表明：1）自尊与内疚和羞耻呈显著正相关,归因方式与内疚或羞耻呈显著负相关;2）自尊是归因方式与内疚和羞耻之间的中介变量,归因方式对自尊的直接作用大于对内疚和羞耻的直接作用,对内疚和羞耻的间接作用大于直接作用;3）个体对内疚事件更倾向于内归因,对羞耻事件更倾向于外归因。     

Unprejudiced and self-focused: When intergroup contact is experienced as being about the ingroup rather than the outgroup

Many problematic responses that occur in intergroup interaction, such as inhibited behavior, restricted disclosure of valuable information, and miscommunication, do not arise from negative attitudes and sometimes are more frequently exhibited by lower-prejudice individuals. Thus it is important to consider how lower-prejudice individuals respond to methods for improving intergroup relations that have been investigated with the prejudiced person in mind. Two studies tested the hypothesis that for lower-prejudice individuals intergroup contact is experienced as being about the ingroup rather than the outgroup, and thus fails to exert its usual effect of paving the way for more positive subsequent intergroup exchanges. As predicted, for individuals seeking to be unbiased an initial exchange with one outgroup member affected feelings about ingroup worthiness, but not reactions to a subsequently encountered outgroup member. The opposite pattern was evident for higher-prejudice individuals, who readily generalized from their experience with one outgroup member to the next.     

青少年父母、同伴依恋与社会适应性的关系

对519个初、高中生施测青少年父母同伴依恋量表(IPPA)、自尊(SES)、中学生社会适应性量表,以探讨青少年父母、同伴依恋的现状,以及它们和自尊、社会适应之间的关系.结果表明:(1)青少年总体依恋质量较高.同伴的依恋质量高于父母依恋质量.(2)青少年的父母依恋在性别上没有差异;女生的同伴依恋得分显著高于男生.父母依恋的发展呈先降后升的趋势,初一年级最高,初三年级最低;同伴依恋呈先升后降再升趋势,但未见显著差异.(3)父亲依恋对青少年的心理弹性预测力最强,母亲依恋对心理优势感预测力最强,同伴依恋对人际适应性预测力最强.这种影响通过自尊的部分中介作用而实现.     

Benti, practice and state: On the doctrine of mind in the four chapters of Guanzi

“Xin 心 (Mind)” is one of the key concepts in the four chapters of Guanzi. Together with Dao, qi 气 (air, or gas) and de 德 (virtue), the four concepts constitute a complete system of the learning of mind which is composed of the theory of benti 本体 (root and body), the theory of practice and the theory of spiritual state. Guanzi differentiates the two basic layers of mind—the essence and the function. It tries to attain a state of accumulated jing 精 (essence, anima) and nourished qi, in which qi is concentrated in a miraculous way, through a series of methods of mind cultivation and nurturing, including being upright, calm, tranquil and moderate, and to concentrate the mind and intention. The doctrine of mind of the four chapters of Guanzi influenced Daoism and Confucianism and is a key link in the history of Chinese thought. It is a prelude to the merger of Confucianism, Daoism and Buddhism.