The effects of functional group counseling on inspiring low-achieving students' self-worth and self-efficacy in Taiwan

In this study, we investigated the effects of functional group counseling on inspiring low achievers' self-worth and self-efficacy in Taiwan. Forty-three 10th grade low-achieving students volunteered as the Experimental Group to join a 24-week intervention, which integrated and utilized functional group counseling; another 51 10th grade low-achieving students volunteered to be Comparison Group I. In addition, 43 10th grade moderate or high academic achieving students volunteered to be Comparison Group II. All participants completed the Vocational School Student Questionnaire at the beginning and end of this study to measure their self-worth and self-efficacy. In addition, six target students (two boys and four girls) with the lowest total scores on self-worth or self-efficacy in the pretest were selected from the Experimental Group to be interviewed at the end of the intervention and observed weekly. Analyses of variance, analyses of covariance, and paired t-tests assessed the similarity and differences among groups. The initial findings were as follows: Experimental group students had significantly higher scores on self-efficacy and self-worth than both Comparison Group I and Group II students and functional group counseling was shown to significantly affect the low-achieving students. Qualitative results from interviews and observations were used for triangulation and consolidation of quantitative results. Implications of the study included the recommended use of functional group counseling with low-achieving students.     

The Self‐Ambivalence Measure: A psychometric investigation

The purpose of this study was to assess the psychometric properties of the Self‐Ambivalence Measure and its subscales developed by Bhar and Kyrios. The factor structure, reliability, and validity of the measure were examined utilising a non‐clinical sample of 415 participants who completed self‐report measures of aspects of the self. Results indicated that the Self‐Ambivalence Measure exhibited levels of internal consistency and convergent and divergent validity, warranting its use in further research. In contrast to earlier research finding a two‐factor structure, a three‐factor structure was found to best fit the current sample and the factors were labelled Self‐Worth Ambivalence, Moral Ambivalence, and Public Self‐consciousness. This solution separated internal aspects of self‐ambivalence from social aspects which were conceptualised as an aspect of lovability. A discussion of implications is provided.     

An analysis of “dignity”

The word dignity is frequently used both in clinical and philosophical discourse when referring to and describing the ideal conditions of the patient's treatment, particularly the dying patient. An exploration of the variety of meanings associated with the word dignity will note dignity's ambiguous usage and reveal instrumental concepts needed to better understand the discourse of the dying. When applied to a critique of recent and contemporary criticisms of the medical community's handling of the dying, such concepts might provide a more coherent notion of dignity. Rather than a separate construct, a death with dignity might be viewed as an interactive process among the dying and their caretakers. Together, this interdependent amalgam engages in humanizing communication aimed toward understanding the final needs and wants of the patient.     

An exploration of spiritual superiority: The paradox of self‐enhancement

Spiritual training is assumed to reduce self‐enhancement, but may have the paradoxical effect of boosting superiority feelings. It can thus operate like other self‐enhancement tools and contribute to a contingent self‐worth that depends on one's spiritual accomplishments. In three studies (N = 533, N = 2,223, N = 965), a brief measure of spiritual superiority showed good internal consistency and discriminant validity. As predicted, it was distinctly related to spiritual contingency of self‐worth, illustrating that the self‐enhancement function of spirituality is similar to other contingency domains. It was correlated with self‐esteem and, more strongly, with communal narcissism, corroborating the notion of spiritual narcissism. Spiritual Superiority scores were consistently higher among energetically trained participants than mindfulness trainees and were associated with supernatural overconfidence and self‐ascribed spiritual guidance. Our results illustrate that the self‐enhancement motive is powerful and deeply ingrained so that it can hijack methods intended to transcend the ego and, instead, adopt them to its own service.     

Acting rightly: Three dimensions of moral conduct

Philosophical literature in normative ethics has tended to concentrate on (1) what we should do—what acts we should perform—or (2) virtues of character, understood as leading to the right deeds or (3), as most notable in Kant, the importance of motivation appraising agents and actions. All these elements—actions, virtues, and motives—are ethically significant. But there is a dimension of moral responsibility that should be given a place beside obligations to act, virtues of character, and appraisability of actions in relation to their motivation. It is the manner in which actions are performed. This can be right or wrong, an object of intention, and behavior for a reason; and it is important for assessing moral virtue. This paper explores manners of action, shows why they apparently do not reduce to kinds of actions, and proposes an account of their importance. The result is a wider conception of acting rightly than the common understanding on which it simply doing the right thing, a partial account of how acting rightly figures in the content of intention, and a sketch of the moral dimensions of the manners in which we act.     

The value of a purposeful life: Sense of purpose predicts greater income and net worth

Having a sense of purpose in life appears valuable across life domains, though it remains unclear whether purpose also provides financial value to individuals. The current study examined sense of purpose as a predictor of concurrent and longitudinal income and net worth levels, using two waves of the MIDUS sample of adults (N = 4660 across both assessments). Participants who reported a higher sense of purpose had higher levels of household income and net worth initially, and were more likely to increase on these financial outcomes over the nine years between assessments. Interaction tests suggested some evidence of age moderation, but gender did not appear to moderate the influence of purpose on economic outcomes.     

THE SORROWS OF YOUNG WERTHER AND GOETHE'S UNDERSTANDING OF MELANCHOLIA

The Sorrows of Young Werther (1774). By Johann Wolfgang von Goethe, translated by Elizabeth Mayer and Louise Bogan. 167 pp. In The Sorrows of Young Werther, and Novella. New York: Random House, 1971.     

劳教戒毒者自我价值感特点的初步研究

探讨劳教戒毒者的自我价值感特点,对劳教戒毒者的改造和矫治工作具有一定的意义。本研究用黄希庭编制的自我价值感量表对160名劳教戒毒者进行测量。结果表明：劳教戒毒者在总体自我价值感、一般自我价值感及特殊自我价值感的大多数分量表上均显著低于正常成年人,而他们在自我价值感的多数分量表上均未见有性别、职业和婚姻状况上的差异。     

The virtue of cold-heartedness

I defend a strong version of the Kantian claim that actions done solely from duty have moral worth by (1) considering pure cases of acting from duty, (2) showing that love and sympathy, unlike a sense of duty, can often lead us to do the wrong thing, (3) carefully distinguishing moral from non-moral virtues, and (4) by distinguishing pathological sympathy from practical sympathy. Not only is acting purely from a sense of duty superior to acting from love and sympathetic feelings, but the cold-heartedness found in Kant’s examples should be thought of as a virtue rather than a vice.     

Protection of Life and Human Dignity: The German Debate between Christian Norms and Secular Expectations

The German debate on bioethics and medical ethics turns on achange in the meaning of human dignity. Such dignity is increasinglyrendered contingent upon a person's empirically assessable qualityof life. In contrast to such dignity-endowed human life, a merelybiological human life is taken to disqualify its bearer fromsuch dignity, depriving his life of the protection "respectfor human dignity" would otherwise guarantee. The idea of a"life not worth living" or "undignified life" evokes categories,which were developed at the beginning of the 20th century, andlater informed the crimes of National Socialist medicine inGermany. Against this secular development, this article analysesthe theological and church-based discussion of basic bioethicalquestions in Germany, especially the controversy among Protestants:once Protestant ethicists abandon an explicitly theologicalbasis for their arguments, their conclusions come to closelyresemble those of the secular participants in the debate. Asa result, such Protestants relativize fundamental ethical norms.They subordinate, along with their secular environment, theprotection of life to respect for autonomy. They thus preparethe ground for a revival of the risky concepts of the past.