世界公共交通简讯

<正>美国波士顿是美国东部最早发展的城市,1631年建成美国第一个轮渡系统,1897年建成美国第一条地铁线。波士顿位于麻萨诸塞湾区,麻州湾区交通公司(MBTA)为湾区175个城镇提供公共交通服务,共有公共汽车与无轨电车线路171条,长1168km；地铁、轻轨、通勤铁路等轨道交通线路21条,其中地铁、轻轨线路长102km,通勤铁路长589km。日客运量为120万人次,其中公共汽车36．3万人次,地铁和     

世界公共交通简讯

<正>德国纽伦堡地铁始建于1972年。到1999年U1线与U2线总长31km,设39座车站。采用2节编组的车组,共75组,其中63组是MAN在1970- 1984年间生产的,12组是AEG在1993年生产的。高峰时由2组车组组成列车运行。每天平均运     

USE OF SELF: A PRIMER REVISITED

Use of self is a concept that is universally accepted yet equally ambiguous. Melding the professional self of what one knows (training, knowledge, techniques) with the personal self of who one is (personality traits, belief systems, and life experience) is a hallmark of skilled practice. This paper synthesizes seminal works regarding the concept of use of self and suggests a five-category typology for defining and describing use of self in social work practice. Drawing from the literature and practice wisdom gleaned from the author’s clinical, teaching, and supervisory observations, the article proposes that use of self can be operationally defined as: use of personality; use of belief system; use of relational dynamics; use of anxiety; and use of self-disclosure.     

Explaining the motivational forces of (<Emphasis Type="Italic">dis</Emphasis>)Respect: How self-focused and group-focused concerns can result in the display of group-serving efforts

The current article explains the motives underlying respect-and disrespect induced group-serving efforts. Research showed that intra-group respect increases individuals’ engagement with their group and subsequent intentions to show group-serving efforts. We refer to this process as ‘the group-focused motive’. Based on a recent program of research on actual effort and performance evaluations, we conclude that respect-induced group-serving efforts are not only due to enhanced engagement with the group. In addition, we posit that behavioral motivations can also stem from self-focused concerns — we refer to these as ‘self-focused motives’. We argue that the perception of being respected boosts the self-evaluation of individual group members. Maintenance of this positive self-evaluation, together with respect-induced enhanced self-confidence, can cause individuals to show more contextual performance. Finally, when individuals are disrespected, this impacts negatively on their self-perception. As a result, these individuals show group-serving efforts in an attempt to re-establish their self-worth, and this occurs relatively independently of improvement concerns for the group. Dick de Gilder (TC.de.Gilder@fsw.vu.nl) currently is associate professor of organizational behavior at the VU University in Amsterdam. He studied at the University of Amsterdam and received his Ph.D. from the University of Groningen, The Netherlands. His research interests include organizational commitment, error management, and research management.     

Subjective Well-Being and Peace

Hierarchical generalized linear modeling was employed to examine the relations between person-level subjective well-being (SWB) and peace-relevant attitudes, and how these relations vary across nations in the World Values Survey. Person-level SWB was associated with more confidence in the government and armed forces, greater emphasis on postmaterialist values, stronger support for democracy, less intolerance of immigrants and racial groups, and greater willingness to fight for one's country. These associations were moderated at the nation level by liberal development, violent inequality, gross domestic product, and nation-level SWB. The moderator effects indicate that happy people are not completely blind to the conditions of their society and that their endorsement of peace attitudes is sensitive to whether the conditions for peace do exist.     

My Father,His Psychiatrists,and Me

My father is at an age when the body breaks down beyond repair. This essay describes my attempts to sustain what little sense of autonomy is left to him within the constraints of his physical limitations and to contain the anger generated by them. As I negotiate with a host of medical authorities, the most vexing of whom is the all-important psychopharmacologist, I am reminded of earlier interactions between my father's psychiatrists and me. These memories allow me to tell the story of our fraught, if loving, relationship. For a gay man, this telling is marked by the homophobic attitudes that funded many of my ostensibly therapeutic interactions with psychiatrists, as well as by a celebration of the queer genealogies through which I feel at home in the world.     

Researcher Perceptions of Ethical Guidelines and Codes of Conduct

Ethical codes of conduct exist in almost every profession. Field-specific codes of conduct have been around for decades, each articulating specific ethical and professional guidelines. However, there has been little empirical research on researchers’ perceptions of these codes of conduct. In the present study, we interviewed faculty members in six research disciplines and identified five themes bearing on the circumstances under which they use ethical guidelines and the underlying reasons for not adhering to such guidelines. We then identify problems with the manner in which codes of conduct in academia are constructed and offer solutions for overcoming these problems.     

Maternal Religiosity,Family Resources and Stressors,and Parent–Child Attachment Security in Northern Ireland

This study explores the associations between mothers' religiosity, and families' and children's functioning in a stratified random sample of 695 Catholic and Protestant mother–child dyads in socially deprived areas in Belfast, Northern Ireland, a region which has experienced centuries of sectarian conflict between Protestant Unionists and Catholics Nationalists. Findings based on mother and child surveys indicated that even in this context of historical political violence associated with religious affiliation, mothers' religiosity played a consistently positive role, including associations with multiple indicators of better family functioning (i.e., more cohesion and behavioral control and less conflict, psychological distress, and adjustment problems) and greater parent–child attachment security. Mothers' religiosity also moderated the association between parent–child attachment security and family resources and family stressors, enhancing positive effects of cohesion and mother behavioral control on mother–child attachment security, and providing protection against risks associated with mothers' psychological distress. Findings are discussed in terms of implications for understanding the role of religiosity in serving as a protective or risk factor for children and families.