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261.
The present study examined gender differences in late adolescents' future narratives.Thirty-nine male and 43 female late adolescents (M=20.01 years) completed 90-minute individual interviews assessing dimensional and thematic aspects of the future narrative as well as psychological profile characteristics (abstract reasoning, psychological distress, self-concept, and self-esteem). As predicted, gender differences emerged in the anticipation and projected timing of adulthood transition events. More females than males anticipated marriage and parenthood; females also anticipated younger ages at marriage and parenthood than males. Examination of adolescents' narratives of the life course beyond the adulthood transition revealed greater extensionoverall among males than females. No gender differences in extension or densitywere obtained for the anticipated occupational domain, and no gender differences were obtained in extension in the family domain. Female adolescents, however, anticipated more events in the family domain than did males. The findings are discussed in terms of the implicit theories of adulthood that inform adolescents' future narratives.This research was supported, in part, by a grant awarded to the first author by the National Science Foundation (Differential Perceptions of the Family Environment).Received Ph.D. from Boston University in Developmental Psychology. Research interests include future narratives, self-perception, and cognition.Research interests include cognition, schema theory, and gender. 相似文献
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Susan J. Koch 《Policy Sciences》1976,7(3):371-385
During the de Gaulle and Pompidou regimes, the French executive claimed that its Economic and Social Development Plan fitted an ideal model of democratic planning. It was democratic in both process and substance, devised after wide consultations, and designed to pursue the welfare of the nation as a whole. It also met the standards of planning, outlining a coherent set of actions which could realistically be taken during each planning period, and which were rationally calculated to further carefully-defined long-term aims. An analysis of the preparation process and of the quality of the Plan as written and executed, however, indicates that it did not meet the standards of either democracy or planning. The conclusion of the paper expresses serious doubt about the possibility of ever achieving the ideal of democratic planning in France.This article was written while the author was an Assistant Professor of Political Science at the University of Connecticut. The research was supported by the University's Research Foundation. The author is now employed by the Office of Political Research, Central Intelligence Agency. The views expressed here are her own and do not reflect those of the Agency. 相似文献
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During the 1970s, Cleveland's capital improvement plan (CIP) was scorned as a bad joke, and the city's roads, bridges, and public buildings fell into disrepair. The city's default on its fiscal obligation in 1978 seemed to cap the city's infrastructure problem; there was no comprehensive strategy for capital spending and in a bankrupt city, no money to spend in any event. Yet, during the 1980s, with support from the administration, the business community, and the innovations of a small group of dedicated urban planners, the CIP was restructured and hundreds of millions were systematically invested in public infrastructure. By the 1990s, most of the innovative changes of the 1980s seemed to be institutionalized, but there were ominous clouds on the horizon. 相似文献
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Susan Goodrich Lehmann 《后苏联事务》2013,29(1):78-103
An American sociologist reports results of survey research conducted in 1993 among Muslims in the five Islamic Autonomous Republics of Russia (N = 4,955). The data demonstrate that the strength of Islam as both a religious and social institution varied regionally despite the shared experience of Soviet anti-religious policies. Muslims in Chechnya and Dagestan were much more likely to report that they actively practiced Islam than Muslims living in Kabardino-Balkariya, Tatarstan, and Bashkortostan. Moroever, religious practice was high among non-traditional groups of Chechentsy and Avartsy. The young, the urban migrants, the highly educated, and men reported high levels of active worship. In Bashkortostan, Tatarstan, and Kabardino-Balkariya, in contrast, active religiosity was primarily confined to old, rural women with low levels of education. These differences, it is argued, are linked to the Sufi Islam tradition present in Chechnya and Dagestan but absent in the other Muslim autonomous republics. Journal of Economic Literature, Classification Numbers: O50, R10, Z1. 相似文献