Reflections on SASB and the Assessment Enterprise

(1994). Shoring Up the SASB Bridge Between Personality Theory and Clinical Psychology. Psychological Inquiry: Vol. 5, No. 4, pp. 333-335.

Research on the relations between parental representations, personality traits, and psychopathology was discussed with reference to their integration for clinical personality assessment. Empirical results linking parental representations assessed by the Structural Analysis of Social Behavior and the Five-Factor Model of personality traits in a young adult population supported the position that parental representations significantly relate to adult personality. Individuals whose parental representations were generally affiliative described themselves as less prone to emotional distress (lower neuroticism); more interpersonally oriented and experiencing of positive emotions (higher extraversion); more peaceable and trustworthy (higher agreeableness); and more dutiful, resourceful, and dependable (higher conscientiousness). Parental representations colored by autonomy granting and autonomy taking were related to higher levels of openness to experience but lower levels of conscientiousness and extraversion in self-descriptions. Assessment implications and an integrative assessment strategy were presented along with a clinical case example.

This article examined, using theories from cognitive science, the clinical utility of the Five-Factor Model (FFM) of Personality, an assessment and classification system under consideration for integration into the forthcoming fifth edition of the Diagnostic and Statistical Manual (DSM) of Mental Disorders. Specifically, the authors sought to test whether FFM descriptors are specific enough to allow practicing clinicians to capture core features of personality disorders. In two studies, a large nationwide sample of clinical psychologists, psychiatrists, and clinical social workers (N=187 and N=191) were presented case profiles based on symptom formats from either the DSM-IV and/or FFM. Ratings for six aspects of clinical utility for DSM-IV and FFM profiles were obtained and participants provided DSM-IV diagnoses. Prototypic cases (only one personality disorder) and comorbid cases were tested in separate studies. Participants rated the DSM-IV as more clinically useful than the FFM on five out of six clinical utility questions. Despite demonstrating considerable background knowledge of DSM-IV diagnoses, participants had difficulty identifying correct diagnoses from FFM profiles. The FFM descriptors may be more ambiguous than the criteria of the DSM-IV and the FFM may therefore be less able to convey important clinical details than the DSM-IV. The findings flag challenges to clinical utility for dimensional-trait systems such as the FFM.

The study examines the personality correlates of gelotophobia (fear of being laughed at), gelotophilia (joy of being laughed at), and katagelasticism (joy of laughing at others) in the framework of the five - factor model. In a sample of 1,774 adults, gelotophobes were introverted neurotics with lower inclinations of openness. Furthermore, adjectives like shy, inhibited, and insecure were indicative for gelotophobia. Gelotophilia related to extraversion, low neuroticism and low conscientiousness. Gelotophiles could be well described by adjectives like cheerful, talkative, original, witty, and uninhibited. Katagelasticists were found to be younger males with low scores inagreeableness and conscientiousness. Adjectives like cynical and vengeful correlated robustly with katagelasticism. Results are discussed with respect to the current literature. Suggestions for future research are given.

Objective To evaluate impairment of neurocognitive and performance-based skills in deficit and non-deficit patients with drug-naive first-episode schizophrenia. Methods Eighty-three schizophrenic patients meeting Diagnostic and Statistical Manual fourth edition (DSM-Ⅳ) and 50 healthy controls subjects matched for sex, education were recruited. Patients were categorized into deficit, non-deficit subtypes with the Schedule for Deficit Syndrome (SDS). They were assessed with the Measurement and Treatment Research to Improve Cognition In Schizophrenia (MATRICS) consensus cognitive battery (MCCB), Stroop, digit span test, emotional recognition test, University of Califonia San Diego performance-based skill assessment (UPSA) and Positive and negative syndrome scale (PANSS) (except for healthy controls). Results Compared to the non-deficit subtypes, age of onset of illness was significantly earlier in deficit subtypes (24.6±8.4 vs. 29.4±10.0, t=-2.31, P=0.02). The PANSS total score, the negative subscore and the general psychopathology subscore of PANSS were markedly higher in deficit subtypes than that in non-deficit subtypes. Deficit subtypes had significantly lower on symbol coding, digit sequencing, MCCB total score compared to the non-deficit subtypes. Deficit subtypes were poorer on total UPSA score and communication skill subscore compared to the non-deficit subtypes. Conclusions The deficit subtypes have the worst cognitive dysfunctions and the lowest performance-based skills in comparison with non-deficit patients with first-episode schizophrenia and the healthy subjects. Key words: Schizophrenia; Neurobehavioral manifestations; Psychometrics; Deficit syndrome; Living skill

The article presents the scientific research: cognitive level of values of those who are studing the social work. According to the theoretical and empirical resarch there few indicators of conseptional level of values such as: the attitude to the values, their meanings, the knowing the essence of values and the factors of values. The data reveals, that students choose the terminal values (final purposes) as the most important such as health, happy falimy, and important are following ones: happy life, inner harmony, mature love, selfesteem, friendship, wisdom, courage. At the same time there is luck of attention to beauty, creativity and national security. The instrumental values (which help to reach the final goals) are following: the most important is honor and others as altruizm, intelligence, sophistication, sensibility, self-control, compation, width of views, forgiveness, courage (more then a half). So the student do not see important values such as pride, imaginations and obedience. The results show that the students understand better meaning of terminal values rather than instrumental ones. The student do not know enough the meanings of the values that are not important for them. According the students the terminal and instrumental values are related to the same areas of values, which are their chosen the factors of values. Article in Lithuanian doi:10.5200/sm-hs.2012.092

A distinction between ruminative and reflective types of private self-attentiveness is introduced and evaluated with respect to L. R. Goldberg's (1982) list of 1,710 English trait adjectives (Study 1), the five-factor model of personality (FFM) and A. Fenigstein, M. F. Scheier, and A. Buss's (1975) Self-Consciousness Scales (Study 2), and previously reported correlates and effects of private self-consciousness (PrSC; Studies 3 and 4). Results suggest that the PrSC scale confounds two unrelated, motivationally distinct dispositions--rumination and reflection--and that this confounding may account for the "self-absorption paradox" implicit in PrSC research findings: Higher PrSC scores are associated with more accurate and extensive self-knowledge yet higher levels of psychological distress. The potential of the FFM to provide a comprehensive framework for conceptualizing self-attentive dispositions, and to order and integrate research findings within this domain, is discussed.

The Promotion of Hsu Chiu-ching by Guo Da-yu and Xi Zhigan and A Beauty's Attaininent of Nirvana by Xi Zhigan are two new modern Chinese plays that have won high acc1aim on both sides of the Taiwan Strait. They were staged in Taiwan respectively by the Hupei Han Operetta Troupe in 1993 and by the National Fu-hsing Chinese Operetta Troupe in 1992 and 1995. The Promotion of Hsu Chiu-ching depicts the official career of an ugly man, depicting how he experiences demotion, is later happily promoted, and eventually decides to abandon his post. A Beauty's Attainment of Nirvana relates how an ugly girl is transformed into a beauty and finally attains the state of nirvana. Each play emphasizes the contrasts between beauty and ugliness, the human tendency to judge people by their appearance, and the creative theme that ugliness is beauty. This paper explores the processes by which ugliness is transformed into beauty in these two plays.”Physical deformity” and ”spiritual perfection,” the two key notions in the title of the paper, derive from the Chuang-tzu. Hsu Chiu-ching and Hu Ts'ui-hua can both be considered ”deformed” in the Chuang-tzu's sense, since deformity there covers ugliness in addition to physical handicaps. This paper explores the thematic implications of the two plays by way of the Lao-tzu's dialectic of the beautiful and the ugly and the Chuang-tzu's aesthetic thoughts on physical deformity and spiritual perfection.This paper is divided into two sections. The first deals with the ugliness of Hsu Chiu--ching and Hu Ts'ui-hua. Diametrically different in sex, identity, status, experiences, predicament, and psychological awareness, both experience a process of spiritual growth in three stages. First they live in self-awareness; next, they momentarily go astray; and then eventually they reach spiritual perfection through their strong will power and regain their true selves. Their ugly appearance turns out to be mere physical deformity, while their inner beauty and goodness eventually bring them to spiritual perfection. This process of transformation is the formation of personality based on the notion of the beauty of the non beautiful.The second section discusses the aesthetics of this sort of personality formation by way of role acting, clownish attributes, and philosophical reflection. In emphasizing its characters' spiritual life, psychological structure, and awareness of their own existence, modern Chinese drama has attempted to transcend the traditional role types of sheng, tan, ching, mo, and ch'ou. This trend is manifest in the two plays under discussion, especially The Promotion of Hsu Chiu-ching. Here the role types sheng and ch'ou are aptly combined, and c10wnish humor, as described by Ssu-ma Ch'ien, reaches its epitome.

تأمل در زیبایی و جمال، همچون دیگر مقوله های فلسفه و علوم انسانی، بیش از دو هزار سال قدمـت دارد، چنان که یونانیان باستان، آن گونه که از رسالات هیپاس بزرگ افلاطون و بوطیقای ارسطو برمی آید، سهم عمده ای در تکوین آن داشته اند. البته اطلاق لفظ زیبایی شناسی به این نوشته ها، خالی از تسامح نیست. اما نمی توان آثار و تأملات متفکران بشر را در مقولة زیبایی، انکار کرد و دیدگاه ها و نظریه های متنوع و ژرف ایشان را نادیده گرفت. در این نوشتار، سعی بر این است که از جنبه های گوناگون به بررسی این مقوله پرداخته شود . برای این منظور، ابتدا با رویکردی فلسفی– عرفانی به تعریف و تبیین زیبایی و تلازم معرفتی آن با عشق پرداخته شده و در پی آن مکتب « اصالت زیبایی» مورد تحلیل قرار گرفته است. دیدگاه حکمت متعالیة صدرایی پیرامون نقش زیبایی در عشق آفرینی، مسأله ای دیگر است که در این نوشتار مورد پژوهش واقع می شود. زیبایی شناسی در پرتو عقل، که بیانگر موضوعیت و مرجعیت عقل در مقولة زیبایی شناسی اخلاقی و فلسفی است، یکی از موضوعات محوری بحث حاضر به حساب می آید. این پژوهش، در نهایت، مدعی نقش زیبایی در ایجاد محبت و آفرینش عشق با رویکردی تجربی – عرفانی شد و با استناد به برخی آراء و نظریه ها به اثبات این ادعا پرداخته است . کلید واژه ها: زیبایی، علم الجمال(زیبایی شناسی)، اصالت زیبایی، حکمت مطهر، عقل، عشق، التذاذ.

AbstrakUpacara Larungan merupakan salah satu tradisi peninggalan leluhur yang diwujudkan dengan melarungkan sesaji ke Telaga Ngebel. Tradisi ini dilaksanakan setiap satu tahun sekali pada tanggal 1 Suro atau 1 Muharram. Tujuan dilaksanakannya larungan ini adalah sebagai ungkapan rasa syukur kepada Tuhan Yang Maha Kuasa atas berkah yang telah diberikan. Upacara larungan tersebut memiliki makna mendalam bagi masyarakat Ngebel, karena masyarakat percaya akan datangnya malapetaka apabila tidak melaksanakannya.Penelitian ini bertujuan untuk mendeskripsikan: (1) partisipasi masyarakat dalam upacara larungan, (2) kearifan lokal upacara larungan dapat mewujudkan harmonisasi sosial masyarakat, (3) peran pemerintah desa dalam mencegah konflik dengan memanfaatkan kearifan lokal upacara larungan.Penelitian ini menggunakan penelitian kualitatif dengan metode deskriptif. Sumber data yang digunakan adalah Pemerintah Desa Ngebel, tokoh masyarakat Desa Ngebel dan masyarakat Desa Ngebel. Pengumpulan data dikumpulkan dengan teknik wawancara, dokumentasi dan observasi. Teknik analisis data yang digunakan adalah data reduction, data display, dan conclusion drawing/verification. Hasil penelitian menunjukkan (1) partisipasi masyarakat Desa Ngebel dalam upacara larungan tergolong aktif dibuktikan dengan keikutsertaan masyarakat dalam rangkain kegiatan yang sudah disusun oleh panitia pelaksana; (2) nilai-nilai kearifan lokal yang terkandung dalam upacara larungan antara lain: nilai religi, nilai hiburan, nilai kekerabatan, nilai keindahan dan nilai simbolik. Kearifan lokal dalam upacara larungan memiliki kekuatan untuk menumbuhkan rasa persatuan sehingga membuat persaudaraan masyarakat semakin kuat yang menjadikan masyarakat dapat hidup damai dan harmonis; (3) nilai kearifan lokal dalam upacara larungan yang menjunjung semangat persatuan dimanfaatkan pemerintah desa dan stakeholders dalam menyelesaikan konflik yang timbul di masyarakat. Kata Kunci: Kearifan Lokal, Upacara Larungan, dan Harmonisasi AbstractUpacara Larungan is one of the ancestral heritage that is realized by washed away the offerings to Telaga Ngebel. this tradition is carried out once every year on the 1st of Suro or 1st Muharram. The purpose of doing this ban is as an expression of gratitude to the all-powerful God for the blessings that have been given. The upacara larungan has deep meaning for Ngebel society, because people believe it will come disastrous if not implement it.This study aims to describe: (1) community participation in upacara larungan, (2) local wisdom of upacara larungan can realize social harmonization of society, (3) role of village government in preventing conflict by exploiting local wisdom of upacara larungan.This research uses qualitative research with descriptive method. The data sources used are Ngebel Village Government, Ngebel village community leaders and Ngebel Village community. Data collection was collected by interview, documentation and observation techniques. Data analysis techniques used are data reduction, display data, and conclusion drawing/verification.The results of the study showed (1) the participation of Ngebel Village communities in the upacara larungan is classified as actively evidenced by the participation of the community in the series of activities that have been prepared by the organizing committe; (2) the values of local wisdom contained in the upacara larungan include: religious value, entertainmen value, kinship value, beauty value and siymbolic value. Local wisdom in the upacara larungan has the power to foster a sense of unity that makes the community fraternity stronger that makes the people can live in peace and harmony; (3) the value of local wisdom in the upacara larungan that upholds the spirit of unity utilized by the village government and stakeholders in resolving conflicts arising in the community. Keywords:Local Wisdom, Upacara Larungan, and Harmonization

Abstract. The theory of justice of Aristotle is one of the most important principles of Aristotelian ethics affected on many moral philosophers. But there is an argument. Is the justice the whole virtue or it is the part of the virtues? Is there any other virtue over all virtues comprehensively? Aristotle has differentiated between the concept of “justice as a comprehensive virtue” and the concept of “justice as the part of virtues” relates to the difference between “real mediocrity” and “intermediate of actions” in his opinion. In order to achieve the relationship between the justice and the practical wisdom and the recognition of the theory of Aristotelian virtue and mediocrity, first of all we refer to the position of the practical wisdom in this theory and then separate the concept of justice as “the comprehensive and full virtue” and the concept of justice as “the social action” from the view of Aristotle and finally we pay attention to the true justice and the practical wisdom as the real mediocrity. Since the concept of happiness is directly related to the explanation of the theory, first of all this concept of Aristotle’s view is examined.

The basic concepts of positive psychology are considered. Their informative communication with optimism phenomenon is analyzed. Disclosure of an entity of optimism, its structure and the functional role can help more deep understanding of positive aspects of human life. Key words: positive psychology, optimism, personal theory of reality, subjective wellbeing, positive personal features, wisdom, health, happy old age, happiness, self-determination of the condition of a Flow, positive emotions.

H ow worried should you be that getting a Fields medal might destroy your research career? The question seems preposterous, but a recent paper [BD14] by two economists, George Borjas and Kirk Doran, suggests that this is a question that we, the mathematical and scientific community, should consider. Happily, readers over the age of forty do not need to worry, but perhaps young researchers should take this problem seriously. Of course there are so few Fields Medals that the likelihood of being hit by one seems to be virtually zero. Nevertheless, they do not strike randomly. With one exception, only people with a PhD in mathematics have received Fields Medals. Young readers of the Notices of the AMS have a roughly 1:8000 chance of getting one, much higher than being in an airplane crash (about 1:11,000,000),1 a danger many people worry about, but much lower than being considered a nerd (nearly 1:1.1 for mathematicians). Surprisingly, even in the very comprehensive and otherwise excellent encyclopedic volume [Gow08], in Section VIII.6 titled “Advice to a young mathematician,” Atiyah, Connes, and Gowers give not even a hint on what to do should you get a Fields Medal. The paper by Borjas and Doran, while not offering any practical advice, is the first to call attention to this issue. All joking aside, [BD14] is a serious paper about a serious question. The need to understand the right choice of rewards and incentives appears everywhere, from the mundane (should you pay your teenager for taking out the trash?) to some of the basic questions society is wrestling with (should bankers be paid billions?). Labor economists have long tried to understand the optimal level of reward for work done. For a company or organization, but also for society as a whole, it is important to know which rewards encourage better work and which ones do not. There has also been an interest— especially among the intellectual 1 percent—in understanding whether exceptional rewards for exceptional work are the best way to encourage achievement, a question studied by Tournament Theory. The Fields Medals occupy a unique place among the prizes offered for exceptional achievement. Nobel Prizes—perhaps contrary to the original intent—are frequently awarded near the end of a career, at an average age of fifty-nine. Thus, in practice, a Nobel Prizes rewards a lifetime of work. In the economic analysis, its main value is that people who aspire to it work hard before getting it, thereby adding to our store of knowledge. There is no requirement of further scientific work, though many recipients continue to perform exceptionally, occasionally leading to a second Nobel Prize (Bardeen, Curie, Pauling, and Sanger). Janos Kollar is professor of mathematics at Princeton University, and he was a member of the 2014 Fields Medal Committee. His email address is kollar@math. princeton.edu. www.pbs.org/wgbh/nova/space/how-risky-isflying.html.

This paper firstly takes a wide view on the overall ideas on the collection and the fluency of thoughts to clarify the beauty experiences of the author, Lin-Yei Yan, as well as his basic ideas. Secondly, it will focus on the use of symbolism and connotations of the Pattra's Leaves (Bay-yei) Sequence. The using of allusions and symbols can be divided into several parts-classical Buddhist allusions, mythology and Biblical allusions, and other classical allusions, in order to explore the magnificent skills of extracting words in this sequence. From another aspect, to explore the abundant knowledge in the poetry, the theme of this work will be discussed in terms of desire, passion and wisdom. This paper concludes the display of the sequence, clarifies the relationship among all the poems, and also demonstrates the tone of the sequence. At the same time, it shows the progress of Lin-Yei Yan's creation. Besides appreciating the outstanding performance of Pattra's Leaves (Bay-yei) Sequence, it points out some flaws as well.

This qualitative study celebrates Mother Earth’s Children’s Charter School (MECCS), the first public Indigenous charter school in Canada and their Cree and Stoney Indigenous worldviews and Indigenous learners. This study reveals a sustainability ethos at the heart of their Cree and Stoney worldview as Sustainability is: “We are Mother Earth” and Sustainability is: “Relationality or Relationship”. The Cree and Stoney languages have no exact words for sustainability but rather deeply held beliefs that reveal a sustainability ethos through a circle of beauty and wisdom. The purpose of this study is to explore an enhanced and relational ethos of sustainability through respect for spirit, place, and humanity throughout non-mainstream worldviews (e.g. Indigenous). This study offers a broader concept of a sustainability ethos than the more limited European, Western, dominant definitions of sustainability that focus on variations of the pillars of people, place, and profit (e.g. commodity). The concept of sustainability cannot be compartmentalized because all people, livelihoods, and the planet are one and connected through relationships in life in the medicine wheel, circle of life, and seven sacred teachings. Therefore, this study replaces the notions of pillars with the circle of beauty and wisdom from the Cree and Stoney worldview as practiced and lived at MECCS. The circle of beauty and wisdom reveals the MECCS sustainability ethos as wisdom-on-the-ground experiences that celebrate thriving learners, the planet Mother Earth, and livelihoods. By foregrounding the circle of beauty and wisdom of Indigenous worldviews and validating Indigenous worldviews as equal to non-Indigenous worldviews makes possible the potential for a broader discourse of sustainability. As a non-Indigenous teacher with several years of involvement with Aboriginal Education, I deeply value and respect Indigenous perspectives. This study extends an invitation to learn from Cree and Stoney (Treaty 6) Indigenous worldviews at MECCS. For the purpose of this study, aspects of Appreciative Inquiry and Indigenous Methodologies are used to interview Indigenous and non-Indigenous adult participants to explore Cree and Stoney worldviews as lived and practiced at MECCS.