汶川大地震中长期“心理重建”的政府责任

汶川大地震可能会给大约30%的受灾群体留下长期的心理阴影,如果没有科学、有序的"心理重建"措施,严重的心理损伤将可能伴随他们数年甚至一生。通过灾后心理损伤的实践考察与我国中长期"心理重建"的现状分析发现,在关注应激性的心理干预同时注重中长期"心理重建",政府责无旁贷。     

"祭灶"民俗文化心理论析

在中国民间诸神中,灶神掌管着人间生杀、祸福大权,人们对之产生敬畏感,又由敬畏而"媚灶"、"谢灶",巴结、贿赂灶神,以达到让他"上天言好事,下界保平安"功利目的.祭灶旧俗现在虽渐趋消亡,但作为它的伴随物的民俗心理依然顽强地存在着.社会文化心理较为复杂,对民俗心理的变革,本质上就是对人的改造,亦即对国民性的改造.     

曼德勒的"知觉分析"理论及其意义

曼德勒提出"知觉分析"理论来解释儿童概念起源.她假设概念获得是与知觉相分离的.该理论面临一些理论困难:1)知觉与概念的分离是否可能,2)一些基本概念界定模糊.尽管如此,"知觉分析"理论仍然对儿童概念获得问题做出了有效的解释.我们提倡将"知觉分析"理论和"心理理论"、"推理"和"心理模块性"等领域结合,可以克服"知觉分析"理论自身的困难,也可以对这些领域的研究提供实证支持.     

儿童早期"心理理论"发展研究中的几个基本问题

儿童"心理理论"的发展研究是当今发展心理学中最活跃的领域之一.近年来,该领域的研究重点已逐渐由一般的发展描述,转向关于"心理理论"的缘起与发展机制的研究.由此,有许多密切相关的关于早期"心理理论"发生发展及其评估的基本问题,横亘于研究者面前,迄今仍悬而未决,并引发诸多争议.如何解决这些问题并理顺它们之间的关系,将极大地影响着该领域今后的研究进展.     

"心理理论"的神经机制:来自脑成像的证据

"心理理论"是认知发展领域的研究热点之一,迄今已积累了大量行为研究的证据.心理理论具有领域特异的模块化认知机制,脑成像研究中也发现心理理论任务激活前额叶皮质等多个模块区域.论文阐述了真实表征与错误信念、心智互动等心理理论推理的神经机制,总结了该领域存在的问题并对今后研究的发展趋势进行了展望.     

试论"生理-心理-伦理-社会"相结合的大学生心理健康教育模式

提出了"生理-心理-伦理-社会"相结合的大学生心理健康教育模式,指出这种模式是建立在健康新概念的指导下,全面考虑了影响心理健康的各种因素,以当代大学生心理健康的现状与原因为基础和依据的具有中国特色的大学生心理健康教育模式.     

国家高度重视灾后心理救援各地心理救援队伍开往灾区

灾后重建问题引起政府的高度重视!相关机构和专家及时提出了心理危机干预，重建精神家园的问题。在救灾款物从四面八方涌向灾区的时候，心理救援工作也在紧锣密鼓的筹备中。他们来自政府，来自高校，来自社会机构，来自民间志愿者……他们中有专家、学者，也有心理咨询师、心理医生、学校的心理辅导老师，还有非专业的热心人士。     

“心理和谐与人才强国”高层论坛会议纪要

为了落实《国家中长期人才发展规划纲要》和《国家中长期教育改革和发展规划纲要》的要求,贯彻中国共产党十七届五中全会提出的"促进经济长期平稳较快发展和社会和谐稳定"精神.教育部人文社会科学重点研究基地主任、天津师范大学心理与行为研究院院长“中国心理学会终身成就奖”获得者沈德立教授,发起并组织了全国心理学界著名专家到天津共议“十二五”期间中国心理学界该如何积极行动起来,为社会和谐稳定、人才培养和教育改革服务及应承担的任务.     

重建医学哲学学科的"公共性"

作为医学科学技术类硕士生的一门公共课,医学哲学学科有其独特的"公共性".医学哲学学科当前面临的一个大的问题就是整个知识系统"公共性"的丧失和它原有的"公共性"的失效.医学哲学学科必须在新语境下重建"公共性",才能寻回自身的合理性.医学哲学学科的"公共性"需要从开放性、批判性、学术性、介入性、当下性和人文性等几个方面来进行重建.     

儒学当代复兴的思想视域问题——"儒学三期"新论

儒家没有新的,然而儒学是常新的.儒家的复兴在于儒学的重建.儒学的当代重建必须在当代的"生活-存在"的思想视域中进行,才能顺应当代的生活、而避免原教旨主义.这就需要对儒学史进行一种新的认识,为此,本文提出一种新的"儒学三期"说.     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。