https://www.thelancet.com/pdfs/journals/lancet/PIIS0140-6736(08)61690-6.pdf

Closing the gap in a generation: health equity through action on the social determinants of health

Beliefs about beliefs: representation and constraining function of wrong beliefs in young children's understanding of deception.

Erik Eriksen is a remarkable individual. He has no college degrees yet is Professor of Human Development at Harvard University. He came to psychology via art, which explains why the reader will find him painting contexts and backgrounds rather than stating dull facts and concepts. He has been a training psychoanalyst for many years as well as a perceptive observer of cultural and social settings and their effect on growing up. This is not just a book on childhood. It is a panorama of our society. Anxiety in young children, apathy in American Indians, confusion in veterans of war, and arrogance in young Nazis are scrutinized under the psychoanalytic magnifying glass. The material is well written and devoid of technical jargon. The theme of the volume is that it is human to have a long childhood which will leave a lifelong residue of emotional immaturity in man. Primitive groups and

Childhood and Society.

萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

萨义德的“Orientalism”释义

Research on theory of mind increasingly encompasses apparently contradictory findings. In particular, in initial studies, older preschoolers consistently passed false-belief tasks—a so-called “definitive” test of mentalstate understanding—whereas younger children systematically erred. More recent studies, however, have found evidence of false-belief understanding in 3-year-olds or have demonstrated conditions that improve children’s performance. A meta-analysis was conducted ( N � 178 separate studies) to address the empirical inconsistencies and theoretical controversies. When organized into a systematic set of factors that vary across studies, false-belief results cluster systematically with the exception of only a few outliers. A combined model that included age, country of origin, and four task factors (e.g., whether the task objects were transformed in order to deceive the protagonist or not) yielded a multiple R of .74 and an R 2 of .55; thus, the model accounts for 55% of the variance in false-belief performance. Moreover, false-belief performance showed a consistent developmental pattern, even across various countries and various task manipulations: preschoolers went from below-chance performance to above-chance performance. The findings are inconsistent with early competence proposals that claim that developmental changes are due to tasks artifacts, and thus disappear in simpler, revised false-belief tasks; and are, instead, consistent with theoretical accounts that propose that understanding of belief, and, relatedly, understanding of mind, exhibit genuine conceptual change in the preschool years.

https://www.jstor.org/stable/pdfplus/1132444.pdf

Meta-analysis of theory-of-mind development: The truth about false belief.

This research report examines self-continuity and its role as a protective factor against suicide. First, we review the notions of personal and cultural continuity and their relevance to understanding suicide among First Nations youth. The central theoretical idea developed here is that, because it is constitutive of what it means to have or be a self to somehow count oneself as continuous in time, anyone whose identity is undermined by radical personal and cultural change is put at special risk of suicide for the reason that they lose those future commitments that are necessary to guarantee appropriate care and concern for their own well-being. It is for just such reasons that adolescents and young adults - who are living through moments of especially dramatic change - constitute such a high-risk group. This generalized period of increased risk during adolescence can be made even more acute within communities that lack a concomitant sense of cultural continuity which might otherwise support the efforts o...

/pdf/cultural-continuity-as-a-hedge-against-suicide-in-canada-s-5d86tflik8.pdf

Cultural Continuity as a Hedge against Suicide in Canada's First Nations

This research report summarizes the results of a study into the abilities of 2-, 3-, and 4-year-old children to deceptively lead others into false beliefs, and is intended to help arbitrate a growing controversy as to when young persons first acquire some theory-like understanding of other minds. Utilizing a novel hide-and-seek board game as a context within which to observe children's spontaneous use of deceptive strategies, a total of 50 subjects between the ages of 2 1/2 and 5 were tested. In contrast to the competing findings of others, which are claimed to establish that children younger than approximately 4 suffer a cognitive deficit that wholly blocks them from the possibility of entertaining any sort of contrastive beliefs about beliefs, the results of this study show that even 2 1/2-year-olds are capable of already successfully employing a range of deceptive strategies that both trade upon an awareness of the possibility of false beliefs and presuppose some already operative theory of mind.

https://www.jstor.org/stable/pdfplus/1130919.pdf

Small-scale deceit: deception as a marker of two-, three-, and four-year-olds' early theories of mind.

https://psycnet.apa.org/journals/bul/75/3/145.pdf

Factors influencing the outcome of psychotherapy: A review of quantitative research.

Egocentrism and antisocial behavior: The assessment and training of social perspective-taking skills.

The cross-cultural program of research presented here is about matters of temporal persistence--personal persistence and cultural persistence--and about solution strategies for solving the paradox of "sameness-in-change." The crux of this paradox resides in the fact that, on threat of otherwise ceasing to be recognizable as a self, all of us must satisfy at least two constitutive conditions. The first of these is that selves are obliged to keep moving or die, and, so, must continually change. The second is that selves must also somehow remain the same, lest all notions of moral responsibility and any commitment to an as yet unrealized future become nonsensical. Although long understood as a problem demanding the attention of philosophers, we argue that this same paradox arises in the ordinary course of identity development and dictates the different developmental routes taken by culturally mainstream and Aboriginal youth in coming to the identity-preserving conclusion that they and others are somehow continuous through time. Findings from a set of five studies are presented. The first and second studies document the development and refinement of a method for parsing and coding what young people say on the topic of personal persistence or self-continuity. Both studies demonstrate that it is not only possible to seriously engage children as young as age 9 or 10 years in detailed and codable discussions about personal persistence, but that their reasoning concerning such matters typically proceeds in an orderly and increasingly sophisticated manner over the course of their early identity development. Our third study underscores the high personal costs of failing to sustain a workable sense of personal persistence by showing that failures to warrant self-continuity are strongly associated with increased suicide risk in adolescence. Study four documents this same relation between continuity and suicide, this time at the macrolevel of whole cultures, and shows that efforts by Aboriginal groups to preserve and promote their culture are associated with dramatic reductions in rates of youth suicide. In the final study we show that different default strategies for resolving the paradox of personal persistence and change--Narrative and Essentialist strategies--distinctly characterize Aboriginal and non-Aboriginal youth.

/pdf/personal-persistence-identity-development-and-suicide-a-3wcyj84d59.pdf

Michael J. Chandler

Papers

Cultural Continuity as a Hedge against Suicide in Canada's First Nations

Small-scale deceit: deception as a marker of two-, three-, and four-year-olds' early theories of mind.

Factors influencing the outcome of psychotherapy: A review of quantitative research.

Egocentrism and antisocial behavior: The assessment and training of social perspective-taking skills.

Personal persistence, identity development, and suicide: a study of Native and Non-native North American adolescents