别打岔

去菜市场买菜，本来等着找零钱。随你来的人说了一件别的事情，或者菜贩故意拖延，注意力瞬间转移，你就径直离开，回家了。     

潜能

一位住在五楼的年轻母亲下班后买菜回家,当她刚走到自家楼下的时候,三岁的小儿子爬到阳台边的水泥护栏上,冲她直喊:“妈妈回来了,妈妈回来了。”她正满心欢愉     

北京居士菜之三(旧京杂忆)

春来碧玉珠过去买菜有个麻烦,甭管什么菜,在下来的时候都是应时当景的那么几天,过了这个村还就没这个店了。赶上了就来这口儿,没赶上,还就得等来年了,     

小事中的智慧

拣豆豆我想生点黄豆芽,又要上街买菜,便将拣豆的“任务”交给放假在家的女儿。过了好长时间我买菜回家,仍见女儿趴在桌上忙碌。“怎么还没拣完？”我诧异地问。“黄豆这么多,可不不出活！”女儿撅着嘴辩解道。我仔细地在一旁观看女儿拣黄豆的过程,她是将好的拣出,留下瘪的。“这样拣你看行不行？”我在桌上拨拉开了：先将瘪的拣出,留下饱满的。三下五除二,一会儿黄豆就拣好了。“爸,你真聪明！”女儿欢呼雀跃：“我怎么没想到呢？”于是我向女儿讲了一条定律的故事。２０世纪初,意大利学者巴特莱提出了“重要的少数”的概念。他认…     

酒和水的故事

这是一个老故事,是一生勤谨不善言谈的父亲讲给我的。那一天,我们全家人都很高兴。我终于大学毕业,由于成绩优异,还被一家大公司提前录用,也算是双喜临门。父亲特意上街买菜,割肉,还奢侈地买回一瓶酒,说要好好庆贺庆贺。     

弘法寺的义工

一支训练有素的义工队伍 看上去,他们很普通,多数和写字楼里的白领男女无异,少数像街市中挎篮买菜的善良主妇. 就是这样一群普通的善男信女,增益了弘法寺弘法的力量. 2010年10月28日,是弘法寺开山方丈、中国佛教协会名誉会长本焕长老一百零四岁的生日.     

喜鹊回家

正民间有喜鹊报喜的说法,喜鹊窝也成了吉祥物。记得小时候,谁家门前或树上停歇了喳喳叫的喜鹊,大人们会说:"喜鹊叫,好事到。"那时农家日子穷,如果确有贵客来,就得去集市买肉买菜招待,小孩儿眼巴巴等着解馋,因而"喜鹊叫,孩子笑"。     

有一种爱,要随身携带

正回娘家小住,去菜市场买菜,我刚在肉摊前站住,老板说:"要五花肉,回家做红烧肉是吧?"我一惊,笑问老板,是不是有特异功能,怎么能猜到我要买五花肉?老板笑着说:"你不就是老苗的闺女吗?我认识你爸,你爸说你最爱吃红烧肉,经常买。"     

28年不涨价 人生不是只为钱

<正>【东北网】南京鼓楼区有个夫妻俩摆的修鞋摊,从1987年至今,擦鞋价格始终保持在1元,修鞋也在10元以内。小小修鞋摊得到很多人的信任,有人会找他们照看东西,甚至收快递。修鞋摊周围还放了6把椅子,供买菜经过的老人歇脚。问到为何多年不涨价,摊主说,看到修好的鞋子令她有成就感,喜欢这份工作。至于钱,     

成人眼里的爱

5月12日是星期天,我照例忙着家务活——先是买菜,后是打扫卫生,忽然一声“妈,祝您节日快乐”一束鲜花已经出现在我的眼前。没等我反映过来,女儿已站在了我的面前。后来我才明白那天是母亲节,我为女儿的祝福而感动和欣慰。我想班上的孩子们都能给妈妈带去节日的祝福吗?应抓住这个教育孩子的契机,从爱妈妈开始,培养他们的人生观。     

"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.     

“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。     

"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".     

"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…     

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     

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.     

"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.