In response to the rapidly increasing application and abuse of psychological tests in China, the Psychometrics Division of the Chinese Psychological Society published the 2008 revisions of the Chinese Code of Ethical Use of Psychological Tests. We investigated the implementation status of the code 2½ years after its promulgation. Sample included 284 psychological professionals and psychology graduate students. The average accuracy rate for the appropriate use of psychological tests was 67.1% (range = 25.5?97.5%), with 10 items having accuracy rates below (...) 45%. Participants remained uncertain about the clients' rights to information about the purpose, psychometric properties, and scores of the tests. The most frequent violations involved ?using psychological tests without psychometric information for entertainment purposes? and ?using SCL-90 to measure mental health of normal people.? (shrink)

This article analyzes the views of representatives of the scientific community on ancient Chinese landscape painting, emphasis is mainly placed on views that concern the spiritual qualities of landscape painting, as well as rethinking concepts that ignore the significance of sensual perception. Landscape painting is usually considered as a spiritual work of Taoism: landscape painting developed from Taoist thought, Taoist philosophy determined the identity of the artistic style and the inherent spirit of landscape painting. Moreover, some researchers even believe that (...) bodily contemplation of landscape painting means setting the very original nature of mountains and waters, and the "knowledge of the truth" is a spiritual process that is more blocked by the human capacity for sensual perception. Some of the scientists completely deny the possibility and truth of sensual perception of physical objects in landscape painting. The author of this article believes that the spiritual component of landscape painting lurks precisely in the value of sensual perception, and bodily contemplation of mountains and waters is impossible without the participation of the body, clear confirmation of which we find in the ancient Chinese theory of arts. Ancient Chinese works of art traditionally had a close connection with sensual perception through bodily contemplation. This process is not simply about capturing object information, but when the subject takes an active part in the vision of the object, when the subject gives feedback to the object, and through acquiring the object its meaning is transmitted. Only through bodily contemplation, the individual can fully feel the artistic value of landscape painting, and Taoist philosophy thus gains a real existence in landscape painting, becoming a kind of emotional thinking. (shrink)

The old, controversial question of whether Confucianism is a religion or not has reemerged as a central issue in contemporary China's "Cultural Renaissance Movement." The papers in this issue offer a glimpse of some notable scholarly views in recent discussions on the religious properties of Confucianism and the possibility of the religious transformation of Confucianism. The major topics include the competition between Confucianism and Christianity, the necessity to establish Confucianism as a state religion, the conception of fashioning Confucianism as a (...) civil religion, the potential for Confucianism to provide the basis for a new Chinese cultural nationalism, and the role of Confucianism in the Chinese people's spirituality and daily lives. (shrink)

The study aims to explore the roles of Massive Open Online Courses based on deep learning in college students’ English grammar teaching. The data are collected using a survey. After the experimental data are analyzed, it is found that students have a low sense of happiness and satisfaction and are unwilling to practice oral English and learn language points in English learning. They think that college English learning only meets the needs of CET-4 and CET-6 and does not take it (...) as the ultimate learning goal. After the necessity and problems in English grammar teaching are discussed, the advantages of flipped classrooms of MOOCs are discussed in English grammar teaching. A teaching platform is constructed to study the foreign language teaching mode under MOOCs, and classroom teaching is combined with the advantages of MOOCs following the principle of “teaching students according to their personalities” to improve the listening, speaking, reading, writing, and translation skills of foreign language majors. The results show that high-quality online teaching resources and the deep learning-based teaching environment can provide a variety of interactive tools, by which students can communicate with their peers and teachers online. Sharing open online communication, classroom discussion, and situational simulation can enhance teachers’ deep learning ability, like the ability to communication and transfer thoughts. Constructivism with interaction as the core can help students grasp new knowledge easily. Extensive communication and interaction are important ways for learning and thinking. The new model provides students with profound learning experience, expands the teaching resources of MOOCs around the world, and maximizes the interaction between online and offline teachers and students, making knowledge widely rooted in the campus and realizing the combination of online resources and campus classroom teaching. Students can learn the knowledge through autonomous learning and discussion before class, which greatly broadens the learning time and space. In the classroom and after class, the internalization and sublimation of knowledge are completed through group cooperation, inquiry learning, scenario simulation, display, and evaluation, promoting students to know about new knowledge and highlighting the dominant position of students. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Under Confucian Eyes: Writings on Gender in Chinese History, and: Women in DaoismZhou YiqunUnder Confucian Eyes: Writings on Gender in Chinese History. Edited by Susan Mann and Yu-yin Cheng. Berkeley: University of California Press, 2001. Pp. xiii + 310.Women in Daoism. By Catherine Despeux and Livia Kohn. Cambridge, MA: Three Pines Press, 2003. Pp. viii + 296.Anyone who looks for a quick taste of what is exciting and (...) important about the research of the past two decades on Chinese women's history should pick up the reader edited by Susan Mann and Yu-yin Cheng. In eighteen chapters, each with a translator's preface and an introduction to the selected text, Under Confucian Eyes: Writings on Gender in Chinese History covers the period from the Tang to the Qing (when the Confucian orthodoxy steadily became entrenched), includes twelve genres, foregrounds women's own voices, and repeatedly introduces the non-Han peoples to the spotlight. The guiding standard for the choice of the diverse, rich, and in many cases new historical materials in the book is that they form a "dialogue" with and provide a "counterpoint, critique, or confirmation" of Confucian values and norms about gender roles (p. 5). The clearheaded and balanced attention to not only "counterpoint" and "critique" but also "confirmation" produces a dynamic and nuanced picture of Chinese gender relations that is radically different from the old stereotypes and yet remains firmly grounded in the reality of a society where Confucianism provided the most important system of values and institutions against which almost all other ideas and practices in traditional China have to be understood.The most crucial confirmed point is perhaps the high value set on family and household in Confucianism, which serves here to explain the considerable power and influence that Chinese women were able to wield despite their confinement in the inner quarters. The funerary biographies by Chen Liang (chapter 4), Luo Rufang (chapter 6), and Zhang Xuecheng (chapter 14), all eminent Confucian scholars, commemorate [End Page 684] women who upheld their families with principle, courage, and practical wisdom and attribute to them their kinsmen's success and sometimes sheer survival. As evidence from the other end is a letter that Gu Ruopu, a seventeenth-century matriarch and poet, wrote to her sons, in which she asserts "every fiber and every grain that this family owns are the fruits of my industry and hardship over several decades" and offers household instructions with indisputable authority (chapter 9). Always keeping in mind the assertiveness and authority of a matriarch like Gu and the deep admiration and emotion shown in the three biographies by the male elite will help us understand the recognition of women's functions and contributions in Confucian ethics and put in the right perspective the alternative means of self-fulfillment for Chinese women that is abundantly featured in the same volume.In its broad representation of alternative value systems, multiple voices in a single author or text, and formerly ignored populations and practices, the book offers an excellent sampling of the recent research agendas in Chinese women's history. Religion provides a prime example of the areas where the discovery and celebration of diversity and multiplicity are the order of the day. The two Daoist and Buddhist hagiographies (chapters 1, 2) and a rare extant autobiography of a Buddhist laywoman (chapter 8) set religious salvation above and against the obligations of family life.These voices of discontent form a contrast with the biographies by Luo Rufang and Zhang Xuecheng (chapters 6, 14), which either suggest a possible resolution of the conflict within the domestic context or insinuate highly ambiguous meanings of religion for contented Chinese mothers and wives. Besides religious and spiritual cultivation, communities such as poetry societies are shown as providing women with strong intellectual and emotional support beyond the kinship network (chapters 11, 12), and literary authorship creates an illusory world in which a frustrated woman of talent seeks communion with former worthies (chapter 16). Romantic love is likewise shown to be in a position to contend with family relationships, as suggested by the contrasting treatments of love letters and family letters in the seventeenth-century epistolary... (shrink)

Previous research has indicated that parenting factors affect the risk of maladaptive psychological outcomes, and that positive parenting is a prospective risk factor for maladaptive psychological outcomes. However, the mechanisms underlying the relationships between positive parenting, mindfulness, and maladaptive psychological outcomes remain unknown, as do the processes that mediate the effect of positive parenting on maladaptive psychological outcomes in adolescents. The objective of the present study was to investigate the longitudinal relationship between positive parenting, mindfulness, and maladaptive psychological outcomes in (...) middle school students, as well as the mediating effect of mindfulness in the relationships between positive parenting and depression, aggression, and suicidal ideation. In this study, 386 middle school children were tested three times over a period of 6 months. Positive parenting was assessed at Time 1, mindfulness at Time 2, and depression, aggression, and suicidal ideation at Time 3. Using structural equation modeling, positive parenting was revealed to be longitudinally associated with mindfulness and negatively associated with maladaptive psychological outcomes. More crucially, mindfulness mediated the relationship between positive parenting and maladaptive psychological outcomes. This research provides important insights into how to effectively decrease adolescent maladaptive psychological outcomes and highlights the importance of teaching mindfulness to youths. (shrink)

A qualitative study was conducted with 48 Chinese counselors and psychotherapists who were interviewed in 2006 and an independent sample of 50 participants who responded to a survey in 2014. This study aims to explore how the new emerging expansion of mental health practice is related to issues and challenges of dual role relationship and how the well-engrained values and social characteristics of Chinese culture influences perceptions and resolution of ethical dilemmas. The participants identified similar dual relationships in 2006 and (...) 2014: Incidental boundary crossings, a sexual or romantic relationship, a dual social relationship, and a professional dual relationship were the most frequently reported types of dual relationships encountered by Chinese practitioners, and the socioeconomic and cultural context and the development trajectory of counseling and psychotherapy in China play a significant role in shaping practitioners’ behaviors. The comparison of the data in 2006 and 2014 indicated that practitioners in psychotherapy and counseling have an improved awareness and understanding of ethical issues, evidenced by the decreasing cases of romantic and sexual relationships and increasing cases of social dual relationships influenced by the interrelatedness of traditional Chinese culture. (shrink)

The Confucian doctrine of _tianxia_ outlines a unitary worldview that cherishes global justice and transcends social, geographic, and political divides. For contemporary scholars, it has held myriad meanings, from the articulation of a cultural imaginary and political strategy to a moralistic commitment and a cosmological vision. The contributors to _Chinese Visions of World Order_ examine the evolution of tianxia's meaning and practice in the Han dynasty and its mutations in modern times. They attend to its varied interpretations, its relation to (...) realpolitik, and its revival in twenty-first-century China. They also investigate tianxia's birth in antiquity and its role in empire building, invoke its cultural universalism as a new global imagination for the contemporary world, analyze its resonance and affinity with cosmopolitanism in East-West cultural relations, discover its persistence in China's socialist internationalism and third world agenda, and critique its deployment as an official state ideology. In so doing, they demonstrate how China draws on its past to further its own alternative vision of the current international system. Contributors. Daniel A. Bell, Chishen Chang, Kuan-Hsing Chen, Prasenjit Duara, Hsieh Mei-yu, Haiyan Lee, Mark Edward Lewis, Lin Chun, Viren Murthy, Lisa Rofel, Ban Wang, Wang Hui, Yiqun Zhou. (shrink)

This dissertation is highly motivated by d.r.e. Nondensity Theorem, which is interesting in two perspectives. One is that it contrasts Sacks Density Theorem, and hence shows that the structures of r.e. degrees and d.r.e. degrees are different. The other is to investigate what other properties a maximal degree can have.In Chapter 1, we briefly review the backgrounds of Recursion Theory which motivate the topics of this dissertation.In Chapter 2, we introduce the notion of $$ -cupping degree. It is closely related (...) to the notion of maximal d.r.e. degree. In fact, a $$ -cupping degree is maximal d.r.e. degree. We then prove that there exists an isolated $$ -cupping degree by combining strategies for maximality and isolation with some efforts.Chapter 3 is part of a joint project with Steffen Lempp, Yiqun Liu, Keng Meng Ng, Cheng Peng, and Guohua Wu. In this chapter, we prove that any finite boolean algebra can be embedded into d.r.e. degrees as a final segment. We examine the proof of d.r.e. Nondensity Theorem and make developments to the technique to make it work for our theorem. The goal of the project is to see what lattice can be embedded into d.r.e. degrees as a final segment, as we observe that the technique has potential be developed further to produce other interesting results.prepared by Yong Liu.E-mail: [email protected]. (shrink)