Family meta‐emotion and the onset of major depressive disorder in adolescence: A prospective longitudinal study

Meta‐emotion philosophy refers to an organized set of thoughts, reactions, and feelings about one's emotions and the emotions of others (Gottman, Katz, & Hooven, 1997). This study investigated the prospective relationship between family meta‐emotion processes and adolescent‐onset major depressive disorder (MDD). Adolescents (N = 198, mean age 12.5 years) and one of their parents each completed the Meta‐Emotion Interview (Katz & Gottman, 1986), and adolescents were followed‐up at ages 15, 16.5, and 19 years to assess for MDD onset. In the Meta‐Emotion Interviews, parents and adolescents were asked about both their own, and the others', anger and sadness. Results showed that parent‐report of their own meta‐emotion philosophy of sadness prospectively predicted MDD onset in adolescence, as did adolescent‐report of low parental emotion coaching in relation to sadness, and adolescent self‐perceived emotional competence in relation to sadness. Adolescents' perceptions of family emotional environments characterized by high levels of parental anger expression and family conflict also prospectively predicted MDD onset. These findings highlight the continued importance of family emotional processes in adolescence, and provide insight into how parents' and adolescents' perceptions of emotional processes within the family, particularly in relation to sadness, may be prospectively associated with risk for adolescent onset MDD.     

留芳千古的宋词奇葩——论李清照词的民族性

宋代杰出女词人李清照的词作具有鲜明的民族性。主要体现在以悲为美、词言真情。李清照词作中的悲和愁,既蕴涵了家国之恨,表现出对国家民族命运的关注,又体现了＂真字是词骨＂的民族美学传统。同时,她创造的独具特色的易安体还具有含蓄蕴籍、善协音律、明白如话、化用典故的美学风格。     

悲怨文学的文人性格原因探析

悲怨文学的根源不是苦难的社会现实和人生,而是由中国古代文人带强烈悲观色彩的性格和明显的女性内倾性格特色相结合而共同决定的.女性内倾性格特色是中国古代文人的独特性格特色,而带悲观色彩的性格是所有文人共同的基本性格特点,它决定了文人的普遍"不满"和"批评"情结.     

《边城》的灵性与沈从文的童心

《边城》的美洋溢着灵性之光。这是因为沈从文用童心观照世界,把自己的经验与翠翠的视角融为一体,写出了童心的纯粹。沈从文视童心为信仰和价值尺度,这在《边城》里通过以翠翠为核心的人物群体得到强调,彰显了童心所创造的奇迹。但是《边城》的美丽中隐含着人生无常,沈从文感受到了现代性的脚步正在进入古老的湘西。他意识到神的存在要依赖牧歌的环境,而这在现代社会难以得到保证,因而不免发出“美丽总使人忧愁”之叹。《边城》是二佬唱给翠翠听的情歌,也是人们探索人性和思考社会的一本生动教材。     

深郁悲怆 简淡古朴：陆游诗艺术风格论

陆游是我国古代诗歌史上创作数量最繁富的诗人,也是一位杰出的爱国诗人.在艺术风格上,其诗呈现出不同他人的三种特征,一是以最广泛的题材、最为多样的风格、各体精工的特点体现出一种丰富的集大成性;二是以爱国诗篇为代表的高度抒情的艺术风格,它吸收了杜甫的对民族国家的深切热爱和对理想至死靡它的执著精神,也吸收了李白慷慨激昂、意气风发的抒情手段,最终形成了既沉郁顿挫又豪气冲霄的抒情特色;三是以闲适的农村咏物诗为代表的清新流丽、简淡古朴的艺术风格,表现出陆诗艺术的别一面目与复杂性.     

《月牙儿》的苦难意识

通过辨析《月牙儿》文本的叙事特征,笔者认为《月牙儿》的主题是抒发自我生命悲感,而非控诉社会黑暗。文章由此进一步分析抒发生命悲感主题对母亲形象塑造的影响,分析叙述者“我”的自我封闭的心理特征。     

Whose Risk? Why Did the U.S. Public Ignore Information About the Ebola Outbreak?

To test a possible boundary condition for the risk information seeking and processing (RISP) model, this study experimentally manipulates risk perception related to the 2014 Ebola outbreak in a nationally representative sample. Multiple‐group structural equation modeling results indicate that psychological distance was negatively related to systematic processing in the high‐risk condition. In the low‐risk condition, psychological distance was positively related to heuristic processing; negative attitude toward media coverage dampened people's need for information, which subsequently influenced information processing. Risk perception elicited more fear, which led to greater information insufficiency and more heuristic processing in the low‐risk condition. In contrast, sadness was consistently related to information processing in both conditions. Model fit statistics also show that the RISP model provides a better fit to data when risk perception is elevated. Further, this study contributes to our understanding of the role of discrete emotions in motivating information processing.     

人生家国两长恨——论唐诗中的杨贵妃

唐人对杨贵妃复杂的态度使得贵妃主题的唐诗呈现出复杂的题旨,其中最主要的是政治讽喻、兴亡悲慨与爱情悲歌这几个方面。其复杂性不仅体现在不同作者会在不同的作品中表现不同的题旨,甚至同一个作者在一首作品中也会表现出多种态度。尽管如此,从中唐到晚唐,还是有着政治讽喻逐渐减少,兴亡悲慨与爱情悲歌逐渐成为主流的趋势。其中也显示了贵妃形象的流变及其与明皇之间爱情关系的发展脉络。     

昭君怨文化主题的历史演变——结合韩国南羲采《龟磵诗话》所辑文献展开

自昭君出塞以降,其寂寞情怀得到诸多诠释,而昭君哀怨于史学渐备其体,民间传说延其命脉,至文学而成大观之势,演变为一种文化主题。韩国学者赵钟业于《韩国诗话丛编》辑录南羲采《龟磵诗话》,其所录昭君怨诗,以歌探心,对昭君怨文化主题演变有着弥足珍贵的补益价值。     

唐君毅论超越人生之哀乐相生

唐君毅认为,人的生命不能只停留在现实的俗情世界,而必须超越到形上的价值世界以求恒定之真美善神圣。价值世界既是超验的,又与现实世界相关涉。人在超越到价值世界的过程中,会有“天才之路”和“圣贤之路”,充满艰难和痛苦。人生的真正安身立命之处,只能在哀乐相生的情怀中。