LGB Identity and Eudaimonic Well Being in Midlife

Eudaimonic well being refers to personal growth and having purpose and meaning in life. High levels of eudaimonic well being facilitate a positive life experience. The National Survey of Midlife Development in the United States (MIDUS) data was used to test a model predicting eudaimonic well being as a function of sexual identity. Reporting a lesbian, gay, or bisexual (LGB) identity was associated with lower eudaimonic well-being scores. Results also indicated that perceived daily discrimination, being female, and having less education were associated with lower eudaimonic well being; racial/ethnic minority status was associated with increased eudaimonic well being. These results are discussed in light of recent scholarship on understanding and promoting the well-being of sexual minority individuals.     

Legislators' Positions on Gay and Lesbian Rights: The Personal and Political

This article examines state legislators' public position on gay and lesbian rights by using responses to survey data on their positions toward civil unions and inclusion of sexual orientation in anti-job discrimination laws. The research finds that although state legislators are mixed on their positions, they are less supportive of gay and lesbian rights than is the general public. It also finds that their public positions are a product of both their personal beliefs and values as well as their political calculations. The implications of these findings are explored.     

An Evolutionary Psychological Investigation of Parental Distress and Reproductive Coercion During the “Coming Out” of Gay Sons

The lack of success of the “coming out” studies over the last three decades to explain and predict parental responses has motivated an evolutionary psychological reconceptualization. According to this reconceptualization, it was predicted that (a) biological mothers would experience more distress and apply more pressure on gay sons to change than would biological fathers and; (b) obligate investment for fathers on dependent sons would cause fathers to experience more distress and apply more pressure on gay sons to change than it would fathers without this obligate investment. In contrast, a cultural-norm hypothesis predicted that fathers would experience more distress and apply more pressure on gay sons to change than mothers. The majority of predictions were tested using 787 participants from two-biological parent families, who were drawn from a total sample of 891 participants from various family backgrounds. As predicted by the evolutionary hypothesis, biological mothers were reported to have been more distressed and coercive than biological fathers, in spite of a strong, societal expectation to the contrary. Furthermore, the results supported the obligate investment argument for paternal reactions. The model not only correctly explained and predicted parental behavior during coming out, but also was shown to unify within its theoretical framework discrepant results from the literature previously considered inconsistent.     

后马克思主义:概念的谱系学及其语境(上)

后马克思主义这一术语早在20世纪50年代末就已出现于波兰尼的后批判哲学语境中。到60年代,在麦克弗森的后自由主义的民主展望中,后马克思主义概念获得了后继性使用。70年代初期,贝尔在其后工业社会的理论背景下对后马克思主义概念进行了初步的描述。70年代后期,东欧国家以科拉柯夫斯基为代表的一批新马克思主义者纷纷转向后马克思主义的理论立场。80年代初,阿兰·图雷纳从社会运动和行为理论的视域着力构筑一种后马克思主义的分析方式,而琼·柯亨则通过对马克思的市民社会概念的批判性解读提出了后马克思主义分层理论构想。这充分表明,在1985年拉克劳与莫菲宣称自己的理论规划属于后马克思主义之前,后马克思主义这一概念早已在西方学术界的一定范围内使用和流传了。可以说,后马克思主义这一术语在不同的理论论域中自有其复杂的"经验史",而后马克思主义话语也是一个历史性的缓慢沉积过程。尽管后马克思主义概念的各种运用在政治情境性及学术范围上不尽相同,其表义上也有诸多差异,然而,但作为一个共同的指符,后马克思主义这一术语在光怪陆离的运用中,毕竟有着一定的意义关联和某种共同指向;在营造后马克思主义的学术氛围及形成后马克思主义的问题城方面,这些运用和理论阐发自有其独特的话语价值。     

后马克思主义:概念的谱系学及其语境(中)

后马克思主义这一术语早在1950年代末就已出现于波兰尼的后批判哲学语境中。到60年代,在麦克弗森的后自由主 义的民主展望中,后马克思主义概念获得了后继性使用。70年代初期,贝尔在其后工业社会的理论背景下对后马克思主义概念 进行了初步的描述。70年代后期,东欧国家以科拉柯夫斯基为代表的一批新马克思主义者纷纷转向后马克思主义的理论立场。 80年代初,阿兰·图雷纳从社会运动和行为理论的视城着力构筑一种后马克思主义的分析方式,而琼·柯亨则通过对马克思的 市民社会概念的批判性解读提出了后马克思主义分层理论构想。这充分表明,在1985年拉克劳与莫菲宣称自已的理论规划属 于后马克思主义之前,后马克思主义这一概念早已在西方学术界的一定范围内使用和流传。可以说,后马克思主义这一术语在 不同的理论论城中自有它复杂的"经验史",而后马克思主义话语也是一个历史性的缓慢沉积过程。尽管后马克思主义概念的 各种运用在政治情境性及学术范围上不尽相同,其表义上也有诸多差异,然而,作为一个共同的指符,后马克思主义这一术语在 光怪陆离的运用中,毕竟有着一定的意义关联和某种共同指向;在营造后马克思主义的学术氛围及形成后马克思主义的问题域 方面,这些运用和理论阐发自有它独特的话语价值。     

论中国社会主义青年团与非基督教运动的关系

1922年到1927年的非基督教运动是一次全国范围的、反对帝国主义利用宗教进行文化侵略的爱国运动。它在中国现代史、教育史、青年运动史上均占有重要地位。研究这一问题,对于进一步探讨中国近现代思想史、教育史及青年运动史有重要意义。论文试图对中国社会主义青年团与非基督教运动问题做一探讨。      

马克思哲学的基本立场与特征

马克思哲学的基本特征,关键有二:其一,马克思明确地将哲学阐释为改变世界而不是解释世界的哲学;其二,对象性原则、生产性原则和运动原则共同构成马克思哲学的基本特征.因此,马克思哲学虽然没有本体论学说,但是有本体论思想的;马克思哲学不是建立在物质本体论基础上的辩证唯物主义,而是建立在真正属人基础上的历史唯物主义.     

试论"9·11"后美国对中亚地区安全作用的多重性

"9·11"后,美国通过阿富汗战争及对中亚地区恐怖分子的打击、威慑,使中亚地区的"三股势力"被大大遏制,通过经济援助及经济合作、军事援助及军事合作一步步控制中亚各国的经济命脉,并诱使各国接受自己提出的附加条件,将其纳入西方的政治、经济轨道.至于推行"民主化运动"则引发中亚各国政局的动荡,对地区安全造成现实和潜在的破坏作用.     

Open Cosmopolitanism and the World Social Forum: Global Resistance,Emancipation, and the Activists’ Vision of a Better World

The World Social Forum (WSF) is the world’s largest activist network to date. Its global, regional, national, and thematic events have gathered since 2001 millions of participants and thousands of civil society and social movement organisations. Its cosmopolitan vision is built on resistance to the planetary domination by neo-liberal globalisation. This paper unpacks WSF’s cosmopolitan project and reflects on its vision of emancipated individuals, convivial communities, and a just planetary society in harmony with the environment. In its open organisational space, WSF’s cosmopolitan project develops while in the process of political action rather than prior to that. At the same time, power dynamics, ideological cleavages, and pragmatic concerns about organisation and strategy challenge WSF’s ability to pursue its goals. However, it is these internal tensions that make WSF’s cosmopolitan project both more difficult to achieve and more realistic than claims of universal unity among all its participants.     

Attachment Style,Rules Regarding Sex,and Couple Satisfaction: A Study of Gay Male Couples

This article explores the characteristics of open and closed relationships in 170 gay men according to their levels of satisfaction, their attachment styles, and the rules of having sex outside their relationships for open couples. We found no significant difference between open or closed relationships in levels of satisfaction or attachment styles. However, we found that gay men in open relationships who have explicit rules about having sex with other men are significantly more satisfied that those gay men with no rules. A content analysis of the rules is presented and implications for therapy are drawn from the findings.