South Africa's 'Rainbow People', National Pride and Happiness

Since the first free elections were held in April 1994, South Africans are popularly known as the 'rainbow people'. The paper inquires whether South Africans who experienced pride in their nation in the first years of democracy also perceived a greater sense of subjective well-being. It is proposed that national pride in post-apartheid South Africa might be fused with or work through self-esteem to lift levels of happiness. The paper traces the history of the new integrating civil religion of the rainbow people and the acceptance of the rainbow as a political symbol of unity among the diverse people of South Africa immediately after the 1994 elections and two years later. The proposed link between national pride and happiness was explored with data from two independent national surveys, the 1995 South African World Values Survey conducted by Markinor and a June 1996 MarkData syndicated omnibus survey. The study found that the appeal of the rainbow as political symbol was inclusive of all groups in society and that feelings of national pride and support for the rainbow ideal were positively associated with subjective well-being. As indicated by intensity and frequency measures, the majority of South Africans were proud of their country and could name a national achievement that inspired pride. Better-off South Africans tended to be happier and more satisfied with life but less proud, while the poor were less happy but fiercely proud of their country. Results suggest that belief in South Africa's 'rainbow nation' ideal may have assisted in boosting happiness during the transition to a stable democracy, thereby preventing alienation among the losers under the new political dispensation. Supporters of the ideal of the rainbow nation were more optimistic than others about the future of their country.     

从《大江东去》看反腐题材电视剧对培养理论的应用

美国传播学家格伯纳认为电视文化可以培养和建构受众的世界观,使受众的主观现实更接近于电视媒介提供的符号现实,而非客观现实。格伯纳的该研究被称为培养理论研究,是一个著名的思考和探讨大众传媒影响力的研究范式。以《大江东去》为例,论证我国反腐电视剧如何构建“正义必将战胜邪恶,秩序最终都会被恢复”这样一个“符号现实”,将观众对腐败问题的认知即“主观现实”引向了一个相对安全和符合主流的方向,而不是陷入“客观现实”之中。     

老子领导哲学主体思想探析

用哲学的观点考察和审视《老子》,其主体思想可表述为:域中之大,以人为本;守愚至柔,独异于人;圣人常无心,以百姓为心。     

关于妇女发展状况主观感受评价指标体系的研究——以杭州为例

本文研究了妇女发展状况主观感受评价指标体系的构成和各维度的重要性问题。结果显示：评价指标体系可以由9个维度和54个三级指标构成;根据权重得分,9个维度在评价体系中的重要性程度有所不同,排序结果依次为心理和生理健康、经济地位、就业与工作环境、社会地位、家庭地位、医疗保障、政治权利、文化生活和对妇联工作的认识。研究表明,该评价指标体系能够较好地反映妇女群体对自身发展状况的主观感受,并具有较好的信度和效度。     

物质的追求能否带来快乐与幸福--物质主义价值观及其影响研究

物质主义通常指一种强调物质拥有和社会声望重要性的个体价值观。高物质主义者在对外部目标的追求与基本心理需要的满足之间形成了一个不断循环的怪圈。这个循环体系维系了物质主义的生活方式,却也带来更低的自我评价、更高的不满意感和更负面的情绪反应。文章概括了物质主义价值观对幸福感的影响以及社会比较和自尊在其中的中介作用;物质主义价值观对人际信任与助人意愿的影响,也为指导大众树立正确的消费观念,开启健康的生活模式提供了建议和引导。     

德性内涵的变迁与20世纪中国文学

自"五四"以降,德性内涵就一直变动不居,传统理性、现代理性、后现代理性交互影响、彼此渗透,直接带来了德性内涵的多种指向与流变。德性内涵渗透到作家主体意识,与其生命体验、审美感悟交相影响、碰撞与呼应,使20世纪中国文学呈现出多种样态,进而制约甚至决定着其发展流变的走向,在婚恋文学中表现尤其如此。     

试析反身宾语句的生成机制

反身宾语句生成有两个方面的因素，一是“身心二分”的“心支配身”认知框架，二是主观移情。反身宾语句有较强的描写性和事件伴随性，主要出现于文艺语体中。     

Applying the international wellbeing index to investigate subjective wellbeing of New Zealanders with European and with Maori heritage

Abstract

The International Wellbeing Index (IWI), a global measure for investigating subjective wellbeing, consists of a Personal Wellbeing Index (PWI) and a National Wellbeing Index (NWI). The index is applied to the two largest ethnic populations in New Zealand—New Zealanders with European heritage and New Zealanders with Maori heritage. Psychometric characteristics of the IWI for both subsamples compare favourably to those found in other countries. However, for both subsamples, the absolute value of reported subjective wellbeing is lower than expected. Consistent with other social indicators, New Zealanders with Maori heritage show even lower values of PWI and NWI than New Zealanders with European heritage.     

Social Support and its Correlation with Loneliness and Subjective Well-being: A Cross-cultural Study of Older Nepalese Adults

Population aging in Nepal is a recent phenomenon, due more to demographic changes than to socio-economic development. The study had three goals: to analyze the social support exchange among elderly men and women; to discover the main sources of support in loneliness and subjective well-being in the elderly; and to study the cross-cultural differences in support among elderly Chhetri ( N  = 137, mean age = 69.1 [7.2] years) and Newar people ( N  = 195, mean age = 68.8 [7.7] years) in one ward in Kathmandu. The data were collected using face-to-face interviews. The dependent variables were loneliness and subjective well-being (SWB). The results for both ethnic Chhetri and Newar respondents show that their major support comes from their children living in the same household and their spouses. I conclude that the sources of social support and social support exchange are similar between the two castes/ethnicities and that there are no cross-cultural differences between them in terms of support for loneliness and SWB-life stability, although there are cross-cultural differences in their SWB-life satisfaction. Providing social support to friends and neighbors appears to be related to less loneliness and increased SWB in both castes/ethnicities.     

试析涂尔干的社会学研究方法——以《宗教生活的基本形式》为例

社会学作为一门独立的学科 ,其研究对象和研究方法在其创始人孔德那里并不明确。只有到涂尔干的《社会学研究方法论》问世以后 ,这个问题才得以解决。但应该如何选择研究对象、界定研究概念、运用具体的研究方法 ,涂尔干在《宗教生活的基本形式》一书中给出了很好的答案。他的这些研究方法奠定了西方社会学方法论的基础。今天社会学的研究方法已经有了长足的发展 ,个案法、观察法、实验法、历史法、比较法、定性法、定量法等等早已运用于社会学研究的各个领域 ,但这些方法无一不是以包括涂尔干等人的方法论为基础发展起来的