婚姻匹配结构与主观幸福感——来自中国大样本微观数据的实证研究

本文利用2006年中国综合社会调查（ CGSS ）数据,研究首次婚姻中,夫妻个人经济状况匹配和家庭经济状况匹配的不同组合与婚后生活幸福感之间的关系。本文发现,无论是男性还是女性,在控制了年龄、年龄的平方、受教育年限、民族、政治面貌、户口、宗教信仰、工作满意程度、个人健康满意程度、人际关系满意程度、住房状况、家庭经济状况、家庭关系满意程度以及省份哑变量等变量的情况下,相对于“门当户对”,家庭经济状况为“男低女高”婚配结构的生活会更幸福。在分组回归中,本文进一步发现,以“个人经济状况和家庭、经济状况同为门当户对”作为基准组,“个人经济状况为门当户对,且家庭经济状况为男低女高”的婚配结构会更幸福。如果家庭经济状况为“男低女高”是男女双方为了追求爱情而冲破传统“门第”观点的结果,那么,本文发现的引申含义是基于爱情的婚姻会更幸福。     

大学生主观幸福感与心理健康研究

为切实把握大学生的主观幸福感和心理健康现状,探讨他们之间的关系,更有效地进行心理健康和幸福感教育,文章采用《主观幸福感量表》(SWLS)和SCL-90症状量表对重庆市516名在校大学生进行测量,结果表明:516名大学生的SWLS得分和SCL-90得分存在显著的负相关,大学生的心理健康状况与主观幸福感存在正相关关系。     

大学生主观幸福感与全国常模的比较分析

利用元分析方法对采用“中国城市居民主观幸福感量表简本”(SWBS-CC20)以大学生为被试的研究成果进行分析,结果表明：大学生总体主观幸福感显著低于全国常模;大学生主观幸福感总体水平无差异;文理科大学生、男女大学生主观幸福感总体水平均无差异;女生家庭氛围体验满意度优于男生,理科生目标价值体验满意度劣于文科生;学位论文报告的大学生知足充裕因子与全国常模相比较的差异要大于期刊文献与全国常模的差异;大学生知足充裕、社会信心、成长进步、自我接受4个因子与全国常模之间的差异随着数据收集年份的推移而越来越大;地域因素对大学生主观幸福感无影响。     

Consequentialist foundations for expected utility

Behaviour norms are considered for decision trees which allow both objective probabilities and uncertain states of the world with unknown probabilities. Terminal nodes have consequences in a given domain. Behaviour is required to be consistent in subtrees. Consequentialist behaviour, by definition, reveals a consequence choice function independent of the structure of the decision tree. It implies that behaviour reveals a revealed preference ordering satisfying both the independence axiom and a novel form of sure-thing principle. Continuous consequentialist behaviour must be expected utility maximizing. Other plausible assumptions then imply additive utilities, subjective probabilities, and Bayes' rule.     

社会心理测量中降低主观性偏差的方法探索——一项关于组织认同的测量思路与量表设计及其结果

对作为一种社会心理现象的组织认同的测量思路，从大的视野看，应该既从组织成员对组织与自己关系的内在体验和感受，也从其对这种关系表现出的外显性行为两个方面实施；从具体操作言，还应寻求组织认同中个体的主我认知与他我认知的统一，把二者的测量得分合二为一后，求对同一个问题的整合结果。测量量表的设计与编制应该同时考虑两个方面：一是在设计心理倾向测量的同时必须考虑测量内在心理和外显性行为表现两个层次；二是在测量这种主观意向倾向时应注意从主我与他我的两个方面。实际的测量结果有降低测量的主观性偏差和提高测量的精确度两个特点。     

Giving voice to experiences: parental maltreatment of black children in the context of societal racism

ABSTRACT This paper seeks to explore the ways in which black children who have been maltreated within their families come to voice to tell their stories. A discussion of black children's recovery from maltreatment necessitates understanding how they interpret and name their experiences as abusive. Research indicates that while many factors mediate the effects of abuse on children's development, telling your story about childhood trauma is critical in the healing process for promoting psychological well‐being. However, what does the naming and speaking of trauma entail for black children when the broader context of their lived realities is embedded in racism that confers on them a stigmatized status? Where black children's lived experiences encompass the complexity of societal racism as a mutually reinforcing and contradictory reality in their lives, their capacity to name the maltreatment they experience will be particularly problematic. Essentially, parents’ issues silence children and can encourage them to block out painful emotions, ultimately putting their emotional and psychological well‐being at risk. Taking race and gender as benchmarks for analysis, the complexities involved in giving voice to childhood maltreatment are discussed to consider how these dynamics contribute to black children's resilience and adaptive behaviours in the aftermath of abuse.     

Bad news indeed for Ryff’s six-factor model of well-being

Springer and Hauser (An Assessment of the Construct Validity of Ryff’s Scales of Psychological Well-Being: Method, Mode, and Measurement Effects. 2006. Social Science Research 35) tested one key aspect of the validity of Ryff’s six-factor model of psychological well-being (RPWB), namely, whether there is substantial independent variation among the six factors. In several large and heterogeneous samples, under a variety of model specifications, and using various sets of RPWB items, we found very high factor correlations among the dimensions of well-being, especially personal growth, purpose in life, self-acceptance, and environmental mastery. That is, the six-factor model makes theoretical claims that do not yield large or consistent empirical distinctions when standard measures and instrumentation are used. Where Ryff and Singer’s comment (Best News Yet on the Six-Factor Model of Well-Being. 2006. Social Science Research 35) refers directly to that analysis, their methodological discussion is most often irrelevant or incorrect. Their text largely ignores and fails to challenge our strong empirical findings about the factorial structure of well-being. In this response, we reinforce these findings and their implications for the (in)validity of the six-factor well-being model as implemented by Ryff. We also explain why Ryff and Singer’s lengthy review of studies that show differential relationships of RPWB factors with other variables should be interpreted with far greater caution than Ryff and Singer recognize. We offer recommendations for analyzing RPWB items in surveys that have already been conducted, but we also emphasize the need for a thorough rethinking of the measurement and dimensionality of psychological well-being.     

孔教运动的由来及其评价

孔教运动可上溯到维新时期。维新时期康有为、谭嗣同等所倡导的孔教运动是其整个社会改造工程即中国现代化运动的基础性工程。它力图借助西方基督教的形式,完成儒学的宗教化过程,实现儒学向新形态的过渡,以期达到文化救亡(保教)的目的。民国时期康有为、陈焕章等所倡导的孔教运动是维新时期孔教运动的继续,但由于社会结构的整体转型造成儒家传统的断裂,此时的孔教运动已由文化救亡转向文化主位性的捍卫。孔教运动的领导人先欲借助光绪帝,后想依靠袁世凯、黎元洪等实现孔教国教化之梦,由此而染上了政治机会主义的污名,但孔教运动尊孔而不复古,它是儒学现代出路的一种尝试与努力。     

宇宙生成论、绘画起源论、主体创造论的同一说--关于石涛"一画论"的美学思想

石涛试图以哲学的高度,把他对绘画的全部认识贯通起来.他以"一"这个道家特殊的哲学概念替代了以往画论中的"道".这是介于"道"与"万物"之间的一个概念.一方面,它有"道"的生成意义;另一方面,又是物自体."一画"是人类依据于自然的创造,它打破了自然的原始状态,铭刻上人的意志.石涛在继承中国哲学关于宇宙起源、艺术起源学说基础之上,又强调了艺术家主体创造的因素.以此冲破因袭的成法,创造出一个"我法".所以石涛认为,受先于识,要把握一画之法,就要强调艺术家自身对自然的感受,固守成法必然导致自我感受的丧失,惟有不受任何概念束缚的"一画"才能真实地表现自然,也表现自我.     

中国近代的主体意识学说

中国近代的主体意识学说是在中国早期启蒙思想的基础上 ,吸收西方主体意识学说 ,并与之交融、碰撞的产物。主体意识学说构架有三个组成部分 ,即利益观、权利观、平等观。主体意识学说顺应近代中国社会由农业文明向工业文明的转化 ,符合历史发展的潮流 ;但由于中国民族资本发展的迟滞、缓慢 ,使主体意识学说向纵深的发展不够 ,同时 ,该学说还存在一些封建糟粕