男同性恋的身体意象：特点与理论分析

对男同性恋身体意象的研究有近30年的历史。男同性恋比男异性恋更容易出现负面身体意象、身体不满意和进食障碍等。男同性恋追求瘦而有肌肉的理想身体。针对这些特点, 研究者提出一些理论假设进行解释, 包括性客观化理论、内化同性恋污名、性别角色假设、进化心理学假设和AIDS/HIV假设等。未来研究要进行整合的和多样化的研究取向, 方法上采用以网络调查为主的定量研究和以现象学分析为主的定性研究。最后, 国内研究要更注重文化特异性。     

意象思维与躯体化症状：疾病表达的文化心理学途径

意象思维是中国人的传统思维模式, 它通过观物取象和取象比类的方式认知世界、推演联系。这种思维模式塑造了中国人特有的身心不分而非两分的身体观、疾病观和治疗观。在中国人的观念中, 身体不仅仅是一具生理躯体, 还具有气、阴阳、五行等本土概念所体现的弥合物质与精神、联结生理与心理的模糊性与开放性。人们在表达疾病感觉时通常不分生理与心理, 任何一方面出现不适感觉即可认为自己生病, 在面对心理医生时也倾向于同时报告躯体状况与心理感觉, 从而使得临床报告出现较高的躯体化报告率。这正是文化心理影响疾病表达的体现。这也使得疾病不仅是一种医学现象, 也是一种文化现象; 医学不仅需要生理知识, 也需要人文知识。     

意象(境)理论与中国电影的融通

意象（境）理论作为中国传统美学中的一个重要范畴。它包含两个层面：浅层次上,物我合一、情景交融;深层次上,虚实相生、境生象外。本文试从中国电影风景镜头的山水画意创构生成的视角,探讨中国传统意象（境）理论与中国电影之间的关联性。     

经济转型、资本体现型技术进步与要素收入分配

通过一个包含资本体现型技术进步的理论模型进行分析后发现,经济转型过程中资本对劳动的过度替代,会使得资本体现型技术进步呈现出资本偏向型技术进步特征并推动要素收入分配向资本倾斜和劳动份额的快速下降。基于2002-2010年间江苏36个工业部门面板数据的实证检验支持了上述结论。根据我国现阶段经济增长的典型特征,推进劳动收入在初次分配中比重的提升仍需要公共政策支撑。     

心理理论的自发反应范式：方法、结果与解释

近30年来, 心理理论一直是认知发展领域关键而充满挑战的研究主题, 儿童理解他人错误信念的能力是心理理论发展的标志。诱导反应范式(elicited-response tasks)的研究结果表明4岁时儿童获得心理理论, 但是自发反应范式(spontaneous-response tasks)的研究结果表明婴儿15个月大时就已经具备心理理论。自发反应范式(spontaneous-response task) 是近些年来心理理论研究领域发展起来的研究范式。针对幼儿能通过自发反应范式却不能通过诱导反应范式这一问题, 已有三种相关的理论解释：早期能力掩盖说、内隐知识解释论和观点追踪解释论。未来心理理论研究应注意将自发反应范式运用于特殊儿童, 并进一步验证和研究心理理论的发展机制。     

行为矫正的目标、方法与原则述略

心理问题多种多样。行为矫正是对心理问题的干预途径之一。英国心理学家艾森克最早对行为矫正作出了科学界定,以斯金纳为代表的行为主义学习心理学家及临床心理工作者则对行为矫正作了大量理论和实践的探索,并使之成为心理干预中的一个重要分支。全面认识行为矫正特别是其目标、方法、原则诸问题,对正确运用它进行心理干预是十分重要的。     

德性自我意象、道德情绪与行为自我管理：对大学生的一项交叉滞后研究

研究采用交叉时序滞后设计,以问卷法对363名大学生进行了6个月的追踪调查,考察了德性自我意象、道德情绪（内疚/羞愧）与行为自我管理之间的相互预测关系。结果表明,德性自我意象、内疚和羞愧均能显著地正向预测道德行为自我管理,德性自我意象、内疚和羞愧可能是道德行为自我管理的前因变量。     

陈亮的心、身批判与重构：以杨时为参照

陈亮的心、身论受到杨时影响：其反对杨氏镜喻式的心论,故强调“心”的变动可能与修养工夫的永恒性;而杨时以“身”譬喻“体用”的思路,也促使陈亮重视“道”的一体性及日常性。在此基础上,陈亮视“定分”为其心、身论的枢纽：“定分”一则以礼法形式限制“侈心”的萌生,二则为现实中恢复“一体”秩序之实践提供前提。以上的重构活动,在展示陈亮关于理学资源之复杂态度的同时,亦反映出其沟通形上与形下的思想倾向。     

新时代党的宗教工作理论的创新性探析

习近平在2021年召开的全国宗教工作会议上提出“新时代党的宗教工作理论”的重大命题,将中国共产党人对宗教问题和宗教工作的认识提高了新的科学水平。从特殊重要论、本质论、规律论、关键在“导”论、宗教关系论、治理论、理论建设论、队伍建设论、大原则论等角度把握新时代党的宗教工作理论的核心要义、精神实质、丰富内涵和实践要求,可以深化对习近平关于宗教工作的论述的领悟,创新推进新时代党的宗教工作。     

《易经》与中国文化心理学

在我们中国的文化传统中,《易经》素有“众经之首”和“大道之源”的称誉。当代心理学史家把中国看作是心理学的第一个故乡,中国传统文化中包容着丰富的心理学思想和独特的心理学体系。对此,作者以《易经》为基础,通过易经中所使用的“心”字,易传中所发挥的“心”的意义,和《易经》卦象中所表达的心理的象征性等几个方面,阐述了《易经》中所包含的“中国文化心理学”,以及这种中国文化心理学对于当代西方心理学思想的影响。     

'Held in mind' or 'Hell in mind': group therapy in Poland

This paper describes observations and experiences gathered whilst conducting group therapy with trainees in analytical psychology in Poland. The challenges and conflicts around language and translation reflect challenges common to analysis everywhere: accuracy of interpretation, agreements on permission to interpret and the acceptability of interpretation. The way in which archetypal patterns developed and matured suggests this approach to work with trainees may have wider application.     

From Freud’s dream-work to Bion’s work of dreaming: The changing conception of dreaming in psychoanalytic theory

Bion moved psychoanalytic theory from Freud's theory of dream-work to a concept of dreaming in which dreaming is the central aspect of all emotional functioning. In this paper, I first review historical, theoretical, and clinical aspects of dreaming as seen by Freud and Bion. I then propose two interconnected ideas that I believe reflect Bion’s split from Freud regarding the understanding of dreaming. Bion believed that all dreams are psychological works in progress and at one point suggested that all dreams contain elements that are akin to visual hallucinations. I explore and elaborate Bion’s ideas that all dreams contain aspects of emotional experience that are too disturbing to be dreamt, and that, in analysis, the patient brings a dream with the hope of receiving the analyst’s help in completing the unconscious work that was entirely or partially too disturbing for the patient to dream on his own. Freud views dreams as mental phenomena with which to understand how the mind functions, but believes that dreams are solely the ‘guardians of sleep,’ and not, in themselves, vehicles for unconscious psychological work and growth until they are interpreted by the analyst. Bion extends Freud's ideas, but also departs from Freud and re-conceives of dreaming as synonymous with unconscious emotional thinking – a process that continues both while we are awake and while we are asleep. From another somewhat puzzling perspective, he views dreams solely as manifestations of what the dreamer is unable to think.     

内丹术的文化误读

中国的内丹术并不神秘,它是一种把意识集中在“天心”（即两目之间的位置）,自我观察和自我调节的心理训练方法。荣格认为,中国的内丹术是一种有助于意识与无意识对话,消除冲突的艺术,这仿佛是一个意识或人格重生的过程。一些人把内丹术解释为“气功”,把心理调节的技能解释为物理的疗法,把自我的调节或内隐的行为解释为向外发送的疗法是一种文化性的错误路线。     

Archetypes and Spirits: A Jungian Analysis of Puerto Rican Espiritismo

In this paper a comparison is made between Jung's approach to healing with a traditional healing system practised in Puerto Rico, called ‘Espiritismo’. Jungian psychology and ‘Espiritismo’ have several strong similarities in their conception of the therapeutic process, similarities which suggest that the healing process itself has generic properties which can be found in several therapeutic systems. In addition, by analysing Jung's development as a healer, it is possible to draw parallels between his development as a psychotherapist and the process of becoming a spiritist healer. In both healing systems, a transpersonal dimension is recognized as an integral element in the healing process. In ‘Espiritismo’, the suffering individual has to confront the spirit world; in analytical psychotherapy the patient has to confront the collective unconscious. This parallel was explicitly recognized by Jung in his autobiography when he compared the collective unconscious with the land of the dead. For Jung, knowledge of the figures of the unconscious enormously facilitates the individuation process; in ‘Espiritismo’ it is necessary to know the spirit world and to establish a relationship with the spirits. In Jungian psychology, healing is a process of ‘exorcizing’ some types of complexes or integrating others to consciousness. On the other hand, spiritist healers ‘exorcize’ ignorant spirits in order to heal a client or help him/her to identify spirit guides. In both systems, healing is essentially a process of establishing a dialogue with a transpersonal dimension (archetypes or spirits). Healing in ‘Espiritismo’ and Jungian psychology is a process of transcending the limited perspective of the ego (the ‘material world’) in order to experience a much broader reality (spiritual world or collective unconscious). Both systems emphasize the need to work with resources beyond the boundaries of the ego and to connect with forces that belong to a different reality.     

心理分析与中国文化

无意识水平的工作、象征性的分析原理和感应性的转化机制是心理分析的三大基本原则,其中都包含着中国文化的意义;梦的分析、积极想象和沙盘游戏是心理分析的三种主要方法．其中都具有中国文化的渊源;安其不安与心理治疗、安其所安与心理教育和安之若命与心性发展,包含着心理分析的目的和实践,本身也都具有中国文化的内涵。在中国文化的基础上可以发展一种整合性的心理分析体系。     

Enhancing Family Therapy with Analytical Psychology

In a postmodern era of changing values and competing world views this article suggests that analytical psychology can enter the epistemological debate and speak to contemporary family therapy. Key concepts and contributions are examined and highlighted with an emphasis on their relevance for enhancing the field of family therapy. Individuation is discussed in light of Jung's analytical treatment stages, which include confession, explanation, education, and transformation. The relevance for family therapy is illustrated throughout the article as each treatment stage is explicated. Jung's emphasis on the spiritual is also discussed with implications for the importance of recognizing and attending to issues of spirituality in family therapy.     

生成认知与具身机能主义的比较——表征的取舍

在具身认知不同的思潮中,生成认知以其激进的观点反对表征和计算主义,可以称之为是具身认知思潮中的最为激进的一部分。另一方面,由于标准认知中表征和计算的解释力和影响力,具身认知诞生出各种不同程度上的“妥协”性理论,其中,以克拉克为代表的具身的“机能主义”为目前具身认知的主流观点。表征尽管在当前阶段中表现出强大的生命力,但依然无法在所有领域中都得到运用。随着表征的改造与发展,未来的激进具身认知工作者应该将更多的精力投入到具身认知与更多学科的融合研究中。