『旁观者清』

今年的春节联欢晚会上,小品&;lt;卖拐&;gt;维纱维肖,观众一阵阵情不自禁的琅琅笑声,传遍大江南北,响彻九霄云外.观众的开怀大笑无非有三:一笑卖拐行骗者手段“高明“,嘴皮子功夫“硬“,能使黑的变“白“的,使假的变“真“的,使死的变“活“的,设下“诱饵“、“陷阱“竟一一奏效;二笑受骗者经不起行骗者“瞎呼悠“,由反对到默认,直至确信、痴迷;三笑受骗者执迷不悟,将规劝挽救自己的好人当成恶人,将骗人害人的坏人当成恩人,自欺欺人.……     

《老子》与『道』的哲学本体

在浩如烟海的古籍中,《老子》被越来越多的人所关注.究其深层原因,不仅是因为《老子》一书中包含了大量对立统一的朴素辩证思想,还因为其文简而意深的叙述风格和玄妙而深奥的理论品质.那么,面对着这样一份珍贵的文化逮产,今天的人们应怎样去深刻理解、完整把握老子的思想呢?近年来学术界对《老子》的文本新发现,对于我们重新理解古代道家思想又提供了哪些全新的角度呢?     

“刘神仙”四川沉浮记

中国是个“神仙“辈出的国度,哪朝哪代都有几个神通广大的“奇人“。不信你翻翻历史书,汉武帝时代的李少君、栾大,三国时代的于吉、左慈,北宋末年的郭京……而史书没有记载的“神仙“恐怕就更多了。新中国大概也出过“神仙“,不过“文革“前的政治气     

学会『低头』

被称为美国之父的富兰克林,年轻时曾去拜访一位前辈。一进门,他的头不小心被狠狠地撞到了门框上,疼得他一边不停地用手揉搓自己的脑袋,一边有些恨恨地看了看那扇比他身高略要低矮的门。没想到,出来迎接他的老人恰好看到这一情景,老人看到他这副有些滑稽的模样,笑了笑,意味深长地说道："很痛吧!可是,这将是你今天来访问我的最大收获。一个人要想平安无事地活在世上,就必须时时刻刻记住'低头',这也是我要教你的人生哲学。"正如富兰克林后来他自己所说的,他之所以能够成为功绩卓绝的一代伟人,跟他把这次拜访得到的教诲当作他人生…     

亲历『特异功能』

话说70年代末,四川有个孩子,为了向同学讨根儿烟抽抽,使出了“耳朵认字”这一招。1979年3月《四川日报》对这一“新闻”以中国发现了具有“特异功能儿童”作了报道。真有这样的怪事?如何验证?暂且不表。消息传开,同时发现各地有不少孩子具备这样或那样的“特异功能”。这类好事从哪里来?正直的科学家心里有数。中国科学院心理研究所对北京的一个有“特     

『风流』赋

一“风流”是个古老的词,一度曾因为带有贬义而被冷落。特别是西式的词汇“罗曼蒂克”由汉语音译成“浪漫”之后,“风流”一词就尤其让了位。即使后来毛泽东诗词中的“数风流人物还看今朝”一语畅行,但做为一个单词而论,颇为流行的仍乃是“浪漫”而不是“风流”,常闻“浪漫主义”而未闻“风流主义”。《红楼梦》中史湘云吃生鹿肉时,林黛玉等小姐嘲笑她不像文化人,她反讥时很自负地说:“名人高士字风流!”看来,风流是个不低的品位,许多故意作雅、刻意作秀、一意作态的人是达不到的。二偏偏“风流”又是个多义词,或褒或贬都随便。上文说的都取…     

庄子『安性』而『无情』的养生之道北大核心SSCI

庄子是最早关注心灵与身体关系的中国古代思想家之,他认为通过对心灵进行涵养,可以起到延年益寿的作用.庄子的养生思想从人性的角度出发,分为"安性"与"无情"两个层面,主张顺应原本朴素无争的人性,摒除过度泛滥的欲望,使心灵处于种空灵宁静的状态."安性"是个"顺"的过程,遵循人性的自然状态,不刻意人为,保持人性的本来状态,即可得到心灵的安宁.而"无情"则是个"逆"的过程,剥落那些违背本性的欲望."无情"并不是指没有感情,而是指不以好恶之情伤害到自己的本性.庄子的"安性"与"无情"又是紧密联系在起的,二者相辅相成,安守住自己的本性就是个摒除过度欲望的过程.正是通过"安性"与"无情"这两个层面,庄子在精神层面获得了种逍遥和自由,而这种精神自由对生命的涵养又有着积极作用,这正是庄子养生之道的要义.庄子的养生之道对现代人的重要启示就在于,在物欲繁杂的现代社会,注重自己的心灵环保,保持颗宁静的心灵,更有助于自己的身心健康.     

赵州法语『吃茶去』——关于『分别』的探讨

几年前,在西园寺里与法师喝茶.我们正在探讨不同茶的不同作用肘,一位信众以半开玩笑的语气说,做这些分别没有意义,要学习无分别.随后她甚至用很认真的态度说,喝茶时可以通过观想,喝到想喝的各种味道.我当时有些吃惊,难道是这样认识佛家的无分别吗?     

河南『回民秧歌』

河南"回民秧歌"其实就是南顿"回民秧歌".南顿"回民秧歌"是河南省唯一的回族民间舞蹈.南顿位于项城市,现称南顿镇,旧称南顿集.至今,在南顿还流传着这样的歌谣:"南顿集靠沙河,男女老少跳秧歌."     

The Life Story Schema

Current work on autobiographical memory does not take the term autobiographical seriously enough. Doing so requires taking not just single events, but the whole life and its coherence, into account: Only memories that are linked to self through their emotional or motivational significance over one's life are truly autobiographical. We introduce a new construct, the life story schema, a skeletal mental representation of life's major components and links. The life story schema provides 5 conceptual extensions to current models of autobiographical memory. The conclusion that results from these extensions is that the life story schema serves to bind autobiographical memory and the self over time. Research needed to substantiate our claims and further questions generated by the life story schema construct are discussed.     

元代江苏文化的再审思

1274年,元军在统帅伯颜统领下南下攻伐南宋.在这期间,蒙古统治者没有采取以往攻伐的策略,原南宋之地因此保持了经济发展的势头,而海运的需要,又江苏成为粮食集散地和出海口,江苏市镇和商品经济得到了长足进步.在经济富裕的基础上,江苏文人有了居住在城镇的便利,随之彼此交流扩大.新的生活方式导致江苏文人生活观念发生改变,带来文化面貌的革新.元末,顾瑛为东道主的草堂雅集等促成了文化中心从杭州移向江苏.元代江苏的文化展现了特殊的时代性和丰富的地方性.     

The Role of Defense in the Life Story

In modern societies, adults typically provide their lives with some sense of unity and purpose by constructing self-defining life stories that serve as their identities. Such stories are told to others and to an internalized audience or listener who serves as an ultimate judge and interpreter of the narrative. Defense mechanisms specify narrative strategies that persons use to shape how their lives are told to others and to their internalized audiences. Life events and experiences are incorporated into a life story to the extent that the internalized audience can make sense of the telling. Defenses function to make some stories more tellable than they might otherwise be and to keep other potentially storied accounts from ever reaching the status of being told.     

『鬼』怕书的故事

我的童年是在没有电灯的时光里度过的.记得,当时如果是碰上连月光都没有的晚上,村里一片漆黑,孩子们除了搞一些捉迷藏、老鹰捉小鸡和砍龙纱尾的游戏以外,就只好去听大人们讲故事了.讲的又大都是"鬼古",听起来很有味,可听完了就不敢走了.为什么?因为讲的大多是本地"鬼",且越讲越近,直到讲到你屋边,有时甚至讲进你屋里,你还敢回家吗?……后来阿爸就慢慢地发现了问题,先是再也不准我们去听那些胡编乱造的"鬼古",一边就给我们讲"鬼怕书"的故事,也不知阿爸是为了鼓励我们用功读书,还是为了驱鬼镇邪,以抵消"鬼古"的负面影响.     

"活见鬼"的真相

我出生在一个偏僻的农村,农村老百姓许多人相信鬼神,小时候就常听人们说起“活见鬼”的故事,说得活龙活现。但我没有亲身经历过,对这些传说总是似信非信。后来,有一件事情却深深惊动     

The "Iowa Way" revisited

This paper attempts to bridge the gap between past and present stuttering therapy approaches. Specifically, the ideas and methods of Wendell Johnson and Dean Williams are compared to current approaches used in treating mental illness and communication disorders in which there is an emphasis on focusing on what is “right” with the individual and spending less time focusing on the “disorder”. There is particular emphasis on tying Johnson's and Williams’ overall philosophy to modern psychological approaches rooted in “Positive Psychology”, to highlight how these early ideas in stuttering therapy may help us to discover the common factors that underlie the success of several different stuttering therapy approaches, independent of the specific techniques employed. It is proposed that future research on clinical efficacy in stuttering should use focused hypotheses techniques to investigate common factors that make therapy effective across individuals and therapy approaches.Educational objectives: The reader will be able to: (1) summarize the basic philosophy of the “Iowa” approach to stuttering as laid out by Wendell Johnson and Dean Williams; (2) describe current therapeutic techniques that incorporate “positive psychology”; (3) discuss possible common factors that influence therapy outcome that are independent of the therapeutic technique employed.     

The Story of Life History: Origins of the Life History Method in Sociology

For some time psychologists have been employing life history methods in their work. Perhaps the key publication in this regard is Erik Erikson 's (1975)book Life History and the Historical Moment. In fact, life history methods were pioneered by anthropologists and taken up with considerable enthusiasm by sociologists. A central location for the pioneering of life history methods by sociologists was the Chicago School in the 1930s.A range of innovative life history studies were generated here as part of the wide-ranging studies of the urban environment undertaken by the sociology school. In this article, we look at some of the possibilities of life history work, but are particularly concerned with analyzing the dilemmas that led to a decline in life history methods. The last section examines the rehabilitation of life history methods and puts forward a number of arguments as to why life history methods are particularly suitable for what Harvey (1989) called the "condition of post-modernity."