不同年龄群体大五人格与幸福感关系*

以毕生发展为研究视角,调查了3192位不同年龄群体被试,探讨不同年龄群体大五人格与幸福感的关系。结果发现:(1)各变量都存在显著的年龄效应,大五人格与主观幸福感相关显著;(2)在不同年龄群体里,神经质和开放性都能显著预测主观幸福感,且预测值随着年龄而增大,而外倾性、尽责性和宜人性对主观幸福感的预测存在年龄差异;(3)大五人格对主观幸福感的解释率随着年龄的增长而下降,到60岁之后其解释率上升;(4)年龄在大五人格与主观幸福感之间起了显著的调节作用。     

Workplace spirituality buffers the effects of emotional labour on employee well-being

This research examines how workplace spirituality buffers the detrimental relationship between emotional labour and subjective well-being among two samples of service workers in the United States and southern China. Drawing on conservation of resources theory, we found that the negative relationship between surface acting and subjective well-being was moderated by workplace spirituality. Specifically, employees with high spirituality were buffered from the harmful effects of surface acting on subjective well-being, whereas employees with low spirituality were not. We found no evidence of a moderating effect on the relationship between deep acting and subjective well-being. These findings shed light on individual differences that influence the emotional labour process and expand our knowledge of cross-cultural similarities and differences in emotion management.     

Towards Gratitude to Nature: Global Environmental Ethics for China and the World

This paper asks what should be the basis of a global environmental ethics.As Gao Shan has argued,the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature,and as such it is not very compatible with Chinese ethics.This is related to Gao's rejection of most—if not all—Western "rationalist" environmental ethics,a stance that I grant her for pragmatic reasons (though I remain neutral about it theoretically).Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics.However,the involved Daoist conception of living in harmony with nature is,in my view,based on an aesthetic property.The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics,an aesthetic property cannot provide the basis for a global environmental ethics.The paper also considers another version of Daoist environmental ethics,which does not rely on an aesthetic notion,but I argue that it too fails as such a candidate.As an alternative,the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder),proposing that gratitude to nature (environmental gratitude)can indeed provide the needed basis.     

青少年网络利他行为与主观幸福感的关系——一个有中介的调节模型

对1376名青少年进行问卷调查,在控制人口统计学变量后,考察青少年网络利他行为、自尊、自我效能感和主观幸福感之间的关系。结果发现:(1)青少年的网络利他行为对主观幸福感有显著的正向预测作用;(2)自尊调节了网络利他行为与主观幸福感之间的关系;(3)自我效能感在自尊对网络利他行为和主观幸福感关系的调节效应中起完全中介作用。     

中小学教师职业人格与主观幸福感的关系:工作投入的中介作用

采用问卷调查法,以692名中小学教师作为被试,探讨教师职业人格和主观幸福感的关系及其机制。结果发现：（1）专家型教师在职业人格得分上显著高于新手、熟手型教师,体现出与教师职业更匹配、更具适应性的人格特点;（2）职业人格与主观幸福感正相关显著,职业人格可通过影响工作投入程度进而影响主观幸福感,工作投入在二者之间起部分中介作用;（3）新手、熟手和专家型教师职业人格影响主观幸福感的作用机制存在差异：新手职业人格直接影响主观幸福感,熟手大部分通过工作投入影响主观幸福感,而专家完全通过工作投入影响主观幸福感。研究表明,教师职业人格可通过提高工作投入程度,进而提升其主观幸福感。     

行为自主决策、亲子亲合与个体主观幸福感的关系:留守与非留守青少年的比较

以374名农村青少年为被试,基于留守青少年和非留守青少年的比较,探讨了个体行为自主决策、亲子亲合与主观幸福感之间的关系,并检验了亲子亲合与性别的调节作用。结果表明：（1）行为自主决策能够显著正向预测农村留守和非留守青少年的生活满意度;父子亲合和母子亲合能显著正向预测两类青少年的积极情绪和生活满意度,负向预测其消极情绪。（2）对于非留守青少年,行为自主决策与母子亲合对主观幸福感的预测作用存在性别差异：行为自主决策仅能够显著正向预测非留守男生的积极情绪和生活满意度,母子亲合则显著负向预测非留守女生的消极情绪;但是,这种性别差异不存在于留守青少年之中。（3）对于非留守青少年,母子亲合在其行为自主决策与生活满意度之间关系中的调节作用显著：低母子亲合水平下,行为自主决策能够显著正向预测其生活满意度;高母子亲合水平下,行为自主决策与其生活满意度之间不存在关联。     

文化智力对少数民族预科生主观幸福感的影响:主流文化认同和自尊的链式中介作用

本研究基于文化智力理论与社会认同理论探讨了主流文化认同、自尊在文化智力与主观幸福感关系中的链式中介作用。研究采用文化智力量表、主流文化认同量表、自尊量表和幸福感指数量表对648名少数民族预科生进行调查。结果显示:(1)自尊是文化智力与少数民族预科生主观幸福感之间的中介变量;(2)主流文化认同是文化智力与少数民族预科生自尊的中介变量,因此,主流文化认同和自尊在文化智力与少数民族预科生主观幸福感之间起链式中介作用,这表明主流文化认同和自尊是影响文化智力与少数民族预科生主观幸福感之间关系的重要内因,研究结论对提高少数民族预科生主观幸福感具有重要的价值。     

A longitudinal analysis of self-regulation and well-being: avoidance personal goals, avoidance coping, stress generation, and subjective well-being

We conducted 2 longitudinal meditational studies to test an integrative model of goals, stress and coping, and well-being. Study 1 documented avoidance personal goals as an antecedent of life stressors and life stressors as a partial mediator of the relation between avoidance goals and longitudinal change in subjective well-being (SWB). Study 2 fully replicated Study 1 and likewise validated avoidance goals as an antecedent of avoidance coping and avoidance coping as a partial mediator of the relation between avoidance goals and longitudinal change in SWB. It also showed that avoidance coping partially mediates the link between avoidance goals and life stressors and validated a sequential meditational model involving both avoidance coping and life stressors. The aforementioned results held when controlling for social desirability, basic traits, and general motivational dispositions. The findings are discussed with regard to the integration of various strands of research on self-regulation.     

Do humor styles matter in the relationship between personality and subjective well‐being?

The primary goal of this research was to examine the role of humor styles in the relationships between personality (extraversion and neuroticism) and two components of subjective well-being: life satisfaction and affective well-being. The sample consisted of 225 young adults, with mean age 23.61 years. Results indicated that the relationship between both extraversion and neuroticism and satisfaction with life could be partially explained by the mediating role of self-enhancing humor. Additionally, affiliative humor proved to be a partial mediator of the relationship between neuroticism and affective well-being. The findings of this research suggested that adaptive humor styles might be one of the mechanisms linking personality and subjective well-being.     

Unconscious phantasy as a structural principle and organizer of mental life: The evolution of a concept from Freud to Klein and some of her successors

Starting with Freud's discovery of unconscious phantasy as a means of accessing his patients’ internal world, the author discusses the evolution of the concept in the work of Melanie Klein and some of her successors. Whereas Freud sees phantasy as a wish fulfilling imagination, dominated by primary process functioning and kept apart from reality testing, Klein understands phantasies as a structural function and organizer of mental life. From their very beginnings they involve object relations and gradually evolve from primitive body‐near experiences to images and symbolic representations. With her concept of projective identification in particular, Klein anticipates the communicative function of unconscious phantasies. They are at the basis of processes of symbolization, but may also be put into the service of complex defensive operations. The author traces the further evolution of the concept from the contributions of S. Isaacs, the theories of thinking proposed by W.R. Bion and R. Money‐Kyrle, Hanna Segal's ideas on symbolization and reparation all the way to the latest approaches by R. Britton, J. Steiner and others, including the understanding of transference and counter‐transference as a ‘total situation’. Points of contact with Freud are to be found particularly in connection with his concept of ‘primal phantasies’. In the author's view, the idea of the transmission and communicative potential of unconscious phantasies enabled these authors to overcome the solipsistic origins of drive theory in favour of a notion in which unconscious phantasies both set down the coordinates of the inner world and form and reflect the matrix of inter‐subjective relations.