全文分為六章： 第一章 緒論：說明研究的動機、目的、名詞釋義、及研究方法與步驟。 第二章 文獻探討：探討Erikson 的心理社會發展理論及自我統整與心理特質的研究 文獻。 第三章 研究方法：說明研究模本、工具的選取，及資料的處理。 第四章 研究結果：提出自我統整、心理特質的評量結果及發現二者關係。 第五章 結果討論：綜合討論研究假設的考驗、及本研究的限制。 第六章 結論與建議；歸納研究的發現，並提出建議。 本研究的主要目的，在探討青少年自我統整與心理特質的關係。以問卷調查法，研究 台北市三所國中三所高中的學生六八五名（男生三五○名，女生三三五名），在「自 我發展量表」、「自尊量表」、「焦慮量表」、「內外控量表」和「成就動機量表」 上的得分情形。以雙因子變異數分析和單因子變異數分析來處理資料。 研究結果發現：（一）在自我統整方面：性別有顯著的差異，男生在活潑自主、自動 自發、勤奮努力、自我統整和自我統整總分上均優於女生，女生在對人信賴上優於男 生；國、高中只有部份有差異，高中生在活潑自主和自動自發上優於國中生。（二） 在心理特質方面：男生只在自尊上優於女生，女生比男生有較高的焦慮程度和工作取 向；在國、高中比較上，高中生比國中生更為自尊、外控傾向、較高的精熱程度、工 作取向與競爭性。（三）自我統整與心理特質的關係：男女分別統計，均發現不同自 我統整程度者，在自尊、焦慮、內外控、工作精熱程度和工作取向上有顯著的差異。

Exploring Puritanical cultural habits in the 21st century American military, the following study focuses on U.S. Army courts-martial in the Global War on Terrorism. The study uses Emile Durkheim's original sociological interpretation of crime and deviance. That interpretation is linked with responsibility as described by Durkheim's follower Paul Fauconnet in Responsibility: A Study in Sociology ([1928] 1978) and with a new cultural reading of Max Weber's The Protestant Ethic and the Spirit of Capitalism ([1905] 1976). The study is an inductive, descriptive examination of the Puritanical aspects of American military culture based on its treatment of acts labeled as deviant and criminal in the Global War on Terrorism. Four sets of war crimes are included in the study: Abu Ghraib (which occurred in Iraq in 2004), Operation Iron Triangle (which occurred in Iraq in 2006), the Baghdad canal killings (which occurred in Iraq in 2007), and the Maywand District killings (which occurred in Afghanistan in 2010). My data include primary data collected through participation and observation as a consultant for courts-martial related to all the cases except Abu Ghraib. Records of trial, investigation reports, charge sheets, sworn statements, and other documentation are also included in the study as secondary data sources. The study illuminates how unconscious, Puritan cultural habits color and shape both military actions and their perceptions. I explore Puritanism and its influence on military law, responsibility, revenge, "magic" (in its sociological sense), and narcissism. The study concludes with observations and recommendations for changes in U.S. military law.

This thesis provides the first rigorous history of the concept of midlife crisis. It highlights the close connections between understandings of the life course and social change. It reverses accounts of popularization by showing how an idea moved from the public sphere into academia. Above all, it uncovers the feminist origins of the concept and places this in a historically little-studied tradition of writing about middle age that rejected the gendered "double standard of aging." Constructions of middle age and life-planning were not always oppressive, but often used for feminist purposes. The idea of midlife crisis became popular in the United States with journalist Gail Sheehy's Passages (1976), a critique of Erik Erikson's male-centered model of ego development and psychoanalytic constructions of gender and identity more generally. Drawing on mid-century notions of middle life as the time of a woman's entry into the public sphere, Sheehy's midlife crisis defined the onset of middle age, for men and women, as the end of traditional gender roles. As dual-earner families replaced the male breadwinner model, Passages circulated widely, read by women and men of different generations, including social scientists. Three psychoanalytic experts-Daniel Levinson, George Vaillant, and Roger Gould-rebutted Sheehy by putting forward a male-only concept of midlife as the end of a man's family obligations; they banned women from reimagining their lives. Though this became the dominant meaning of midlife crisis, it was not universally accepted. Feminist scholars, most famously the psychologist and ethicist Carol Gilligan, drew on women's experiences to challenge the midlife crisis, turning it into a sign of emotional instability, immaturity, and egotism. Resonating with widespread understandings of mental health and social responsibility, and confirmed by large-scale surveys in the late 1990s, this relegated the midlife crisis to a chauvinist cliché. It has remained a contested concept for negotiating the balances between work and life, production and reproduction into the present day.