Learning subjective health complaints

Symptom episodes often show a spatio-temporal structure, that is, they occur in a specific context for a certain duration. Repeated experiences may therefore be construed as associative learning trials, in which context elements are turned into predictive cues, triggering anticipatory processes conducive to subjective health complaints. A series of experiments, using inhalations of air enriched with CO2 and external (odors) or internal (mental images) stimuli as cues, is discussed to show that subjective health complaints may occur upon presenting the cue alone. Learned symptoms may be unrelated to bodily responses and easily generalize to new related cues. Better learning occurs to cues with a negative affective valence and in participants scoring high for negative affectivity. Our findings are relevant to the understanding of medically unexplained ("functional") syndromes and the poor relationship between objective and subjective health indicators in general.     

Yu in the Xunzi: Can Desire by Itself Motivate Action?

This essay argues that yu ?? (desire), in Xunzi??s view, cannot by itself motivate action. Such a clarification will also bear on our understanding of the relation between xin ?? (the heart/mind) and yu in the Xunzi. It is divided into three main sections. The first section seeks to explicate the common assumption that yu can be an independent source of motivation. In the second section, I will conduct textual analysis that challenges such an assumption and argue that only xin can by itself motivate action. In the third section, I explain that the issue of whether yu can conflict with xin is not applicable in Xunzi??s thought and extrapolate the implications that xin is always activated and that it has a natural inclination to pursue the objects of yu. For these reasons, the source of moral failure lies in xin being active in certain problematic ways.     

Ritual in the Xunzi: A Change of the Heart/Mind

This article seeks to advance discussion of Xunzi??s view of ritual by examining the problem ritual treats and the way in which it targets the problem. I argue that the root of the problem is the natural inclination of the heart/mind to be concerned only with self-interest. The reason ritual works is that, on the one hand, it requires one to disregard concern for self-interest and observe ethical standards and, on the other, it allows one to express feelings in an ethically appropriate way. The ideal character shaped by ritual is one of respect in dealing with affairs and people; the ideal effect of ritual on the person is a sense of ease and security. Based on these conclusions, I will flesh out an implicit assumption Xunzi might have adopted about a pattern in human psychological constitution so as to further our understanding of Xunzi??s moral psychology.     

Demographic,health-related and psychosocial predictors of changes in depressive symptoms and anxiety in late middle-aged and older persons with fall-related injuries

Research on anxiety and depression after fall-related injuries to the extremities and its pre-fall determinants is scarce. The present study sought to examine change between pre-fall and post-fall anxiety and depression and its (pre-fall) predictors. Data were obtained from 181 Dutch persons, aged 57 and older, who sustained fall-related injuries between 1993 and 1997. Demographic (e.g. socio-economic status), health-related (e.g. number of chronic conditions), and psychosocial (e.g. social support, neuroticism) factors were determined in 1993 (prior to the fall). Depressive symptoms and anxiety were determined prior to the fall, and two, five and twelve months after the fall. Taking into account pre-fall anxiety and depression, pre-fall neuroticism was the most consistent, independent predictor of adverse changes in anxiety and depression. Other factors, including severity of the fall and age were not related to changes in anxiety and depression. Our prospective findings may be interpreted as support for the importance of personality for mental health outcomes in persons who have sustained fall-related injuries.     

Seeking professional help: Etiology beliefs about mental illness across cultures

In the present study, the authors examined the contributions of cultural beliefs about the etiology of mental illness to the seeking of help from mental health professionals among college students in 4 cultural groups, European Americans, Chinese Americans, Hong Kong Chinese, and Mainland Chinese. Group differences were found in help-seeking history and likelihood, with European and Chinese Americans being more likely to seek help than Hong Kong and Mainland Chinese. Multiple-group path analysis showed that lay beliefs about causes of mental illness and prior help-seeking history significantly predicted help-seeking likelihood, which was related positively to environmental/hereditary causes but negatively to social-personal causes. Our findings demonstrate the importance of understanding help-seeking patterns within specific cultural contexts and the effects of Western influences on shaping help-seeking propensities. (PsycINFO Database Record (c) 2010 APA, all rights reserved).     

Social Media as Social Capital of LGB Individuals in Hong Kong: Its Relations with Group Membership,Stigma, and Mental Well‐Being

Social media are found to facilitate social information exchange among lesbian, gay, and bisexual (LGB) individuals who are subjected to social stigma. This study tested the protective role of LGB‐tailored social media uses and gratifications in promoting LGB group membership, which we hypothesized to reduce LGB stigma and enhance mental health among LGB individuals in Hong Kong. Based on a sample of 233 Chinese LGB individuals in Hong Kong, structural equation modeling showed evidence for our hypotheses, χ_(df=62)² = 88.20, GFI = 0.95, CFI = 0.98, NNFI = 0.98, SRMR = 0.07, RMSEA = 0.04. Community surveillance, identity expression, and emotional support on social media may promote mental health by instilling a sense of group membership and reducing stigma. Social media may build camaraderie and bolster resilience among LGB individuals that may otherwise be difficult in conservative regions.     

Motivation for Reading and Middle School Students' Performance on Standardized Testing in Reading

This study examined middle school students' reading motivation and its relations to their performance on a standardized test (ISTEP+) in reading. Participants included 388 sixth- and eighth-grade students from two public middle schools. There were 229 females and 159 males. Participants responded to the Reading Motivation Questionnaire after they had completed the ISTEP+ test. Results showed that students who had high self-efficacy in their reading, read challenging material, and read for aesthetic enjoyment did better on the ISTEP+ test. Students who read mostly for social reasons did poorly on the ISTEP+ test. Grade, gender, and racial differences were found.     

Motivation for Reading and Upper Primary School Students’ Academic Achievement in Reading in Kenya

This study examined primary school students' reading motivation and performance on the standardized exam. Participants included 901 seventh and eighth grade students from Kenya. There were 468 females and 433 males. Contrary to previous studies, results showed reading challenge and aesthetics, but not efficacy, predicted reading achievement, indicating reading motivation may not influence achievement similarly across cultures. Gender differences were found in reading achievement but not motivation, an indication of a complex relationship between reading motivation and achievement. Students who read mostly for compliance and recognition did poorly in reading. Eighth graders did better in both reading motivation and achievement.     

Li,Qing, and Ethical Transformation in the Xunzi

This paper analyses the connection between knowing Dao and ethical transformation in Xunzi’s thought. While there have been many discussions concerning what Dao is and how one may come to Dao, there has not been sufficient attention on how knowing Dao leads to ethical transformation. In Section 2, I explicate Xunzi’s concept of bi 蔽 (obscurity) and suggests that one’s not knowing Dao has to do with a certain problematic state of the heart/mind. In Section 3, I analyse xu虛 (vacating), yi 一 (focusing), and jing 靜 (stilling), which are remedial practices for knowing Dao, and bring out the importance of discerning li 理 for Xunzi. In Sections 4 and 5, I propose an interpretation of the relation between li 理 and qing 情 in the process of ethical transformation. In Section 6, I highlight some remaining ambiguities that can be further investigated to deepen our understanding of Xunzi’s thought.