青少年自主-联结的发展及其与社会适应的关系研究

青春期是个体自主和联结的发展变化最为显著、最为突出的阶段。研究对424名中学生自主和联结的发展状况及其社会适应进行了调查,结果表明：（1）青少年具有高自治高联结、低自主低联结及个体化型三类不同的自主-联结发展水平;（2）三种类别随年龄增长呈现各自不同的发展态势,同时男生在三种类型上人数分布相对较为均衡,女生则较多属于高自治高联结类型;（3）高自治高联结者的社会适应和学业成绩最为理想。     

The Foundation of an Interpretative Sociology: A Critical Review of the Attempts of George H. Mead and Alfred Schutz

George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility of this isolated actor’s perceiving other actors in their existence, their concreteness, and the motives for their behavior. I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for an interpretative sociology.

A Spirituality of the Desert for Education: The Call of Justice Beyond the Individual or Community

This paper argues for an alternative notion of spirituality for education, based on Theo de Boer’s idea of a spirituality of the desert. Rather than depicting an inner, additional region named the spiritual, spirituality here is thought of as a discourse that depicts the everyday world in a particular way. In dialogue with David Purpel’s analysis, the paper argues for a notion of spirituality that is located in an ongoing oscillation between ‘the individual’ and ‘the community.’ This oscillation turns out to be the call of justice. This analysis helps understand classroom dynamics differently, providing a place of critique for current practices.

评异体融合瘤苗表型抗原的共性与个性

制备融合瘤苗是当前肿瘤免疫治疗的一个热门方向。本文通过对肿瘤细胞及抗原呈递细胞表型抗原的分析,比较了异体融合瘤苗的共性和个性成分,对异体融合瘤苗的制备策略及可行性予以肯定,并对瘤苗的发展方向做出推断,同时强调了在科研工作中注重学习、结合并运用哲学原理的重要性。     

The Archaelogy of Spirit and the Unique Self: A Husserlian Reading of Conrad-Martius

Although the connections of Hedwig Conrad-Martius’ ontological phenomenology, what she called, “realontology,” to Husserl’s transcendental phenomenology were constant concerns that usually remained in the background of her work, on occasion they became foreground. Similarly the problems surrounding the individuation of the person and spirit were persistent but rather marginal in her writings. In this paper I want first to review some of the issues as they are connected to ontological and transcendental phenomenology. Then I want to relate them to the cosmological and theological issues that were no less important for Conrad-Martius.

Ambiguous Individuality: Georg Simmel on the “Who” and the “What” of the Individual

The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality that lies at the heart of individuality, a “philosophical turn” for sociology is called for.

Autophotographic Individuality Predicts Creativity: A Seven‐Year Follow‐up

Approximately seven years after completing a photographic essay about the self, 44 adults were surveyed about their lives, current creative activities, and their work values. In accord with prediction, those who devised richer, more multidimensional and creative photo essays‐the more individualistic — were engaged in more creative lifestyles as adults and rated creativity as a job value higher than their less individualistic peers. Thus, unique self‐portrayals through photography were shown to have impressive predictive validity well beyond the college years.     

Autonomy,culture, and well-being: The benefits of inclusive autonomy

In an attempt to understand cultural variation in motivation, we distinguished between the type of motivation (ranging from controlled to autonomous, as conventionally measured) and the subject of motivation (“I” vs. “my family and I”), creating measures of individual and inclusive academic motivation. Support was found for three hypotheses. First, Chinese Canadian and Singaporean students felt less relative autonomy than European Canadian students, on both the inclusive and individual measures. Second, individual relative autonomy was associated with psychological well-being (WB) for European Canadians and Chinese Canadians (Study 1), and Singaporeans (Study 2). Third, inclusive relative autonomy was associated with psychological well-being for Chinese Canadians and Singaporeans, but not European Canadians. Exploratory analyses are also presented, and implications for the theory and measurement of autonomy are discussed.     

Between two intimacies: The formative contexts of individual experience

While it is essential that we live as self-defined individuals, independently negotiating with an independent reality, this experience is not exhaustive of our reality. Such experience is importantly contextualized by two other kinds of experience, each an experience of intimacy. First, independent individuality depends upon a process of childhood development in which identity is formed through a familial intimacy in which the child lives from a non-reflective, bodily sense of a sharedness of identity with another (typically, but not necessarily, the mother). Second, independent individuality finds its healthy development in the establishment of new intimate bonds; these adult intimacies, unlike childhood intimacy, are bonds between persons who themselves have developed the sense of independent individuality and thus have experiential characteristics significantly different from those of childhood intimacy. From a developmental perspective, each of these two forms of intimacy is something good in itself but also something whose good resides in its enabling of something else, childhood intimacy facilitating the transformation into independent individuality and adult intimacy facilitating a transformative engagement with one's own limitations.