读《佛学与儒学》

赖永海写过一本《中国佛性论》,有人嫌其题目太大,是企图一笔画出中国佛教来。然而有识者却效此方法作博士论文,并获得成功。如今赖永海又写了一本《佛学与儒学》,企图一笔画出佛儒两家,题目更大了。下一步他还要作什么题目?我们将拭目以待。大之弊在疏,然小之弊在琐。要使人在短时间内了解某个对象之概貌,不大是不行     

寻求神——研读《诗篇》三十四篇（二）

第一个题目称颂神已经讲完了。现在我们要讲第二个题目就是寻求神。"我曾寻求耶和华,他就应允我,救我脱离了一切的恐惧。"(4节)"少壮狮子还缺食忍饿;但寻求耶和华的,什么好处都不缺。"(10节)     

除去祷告前的“自欺”

这个题目不是指那种主耶稣所责备,爱站在十字路口祷告为得人称赞的自欺行为。在此所要思想的是,我们常犯的一种极大的错误:那就是当我们凡事祷告主、要寻求答案之前,在我们心思中的潜意识里面,我们早就已经设定了答案,以至于在祷告中,人的潜意识一直在说话而占据了神圣的     

小学生数学问题解决中视觉空间表征的研究

本研究区分了两类数学应用题:非视觉化题目与视觉化题目,采用数学测验与个别访谈相结合的方法,考察了54名小学四、五、六年级不同学业水平学生的视觉空间表征。结果表明:图式表征在非视觉化题目与视觉化题目上都极大地促进了问题解决,图像表征妨碍非视觉化题目的解决但与视觉化题目的解决无关,并提出图式表征和图像表征在两类题目上有不同的含义。六年级学生的解题成绩及图式表征有显著的提高,但图像表征与年级因素无关。差生的图式表征能力很差,而在视觉化题目上使用图像表征显著地多于优生及中等生。在非视觉化题目的非视觉空间表征与图式表征之间的转换灵活性上,优生表现了明显的优势。     

康德论宇宙论统觉

《纯粹理性批判》的每一位读者都非常熟悉这个新文稿的题目即内感知。但康德在他的主要著作和《人类学》第24节概要中对这个题目的议论,在篇幅上、集中程度上和系统性上都不如我们手头的这篇文稿。因此,到目前为止,它是康德最为精心地论述这个题目的文稿,虽然在该丈的第二部分,“内感知”这个用语本身没有出现,但它是被“经验的自我意识”(或     

斯—欧氏非言语智力测验的修订研究

斯—欧氏非言语智力测验是Snijders－Oomen1965年发表的智力测验。它具有施测过程不受言语知识的限制等优越性。我们于1995年着手斯—欧氏非言语智力测验在中国的修订研究。在研究中,我们选取了6岁组、11岁组、14岁组三个年龄段来自北京、天津、山东和河北的被试进行预测。施测总人数为334人。通过对SON—R测验在我国施测所得数据资料的分析,证明该测验具有较好的内部结构和效标关联效度。同时,我们也发现少量题目由于文化背景的影响,不适于中国的儿童。并对这些题目进行了必要的更换或调整。     

选题中的逻辑

选题是否恰当,对于我们研究生撰写毕业论文以及日后开展科研工作,都是至关重要的。因此,从进校的第一个学期起,大家就都十分关心论文题目的选择。我的研究方向是运动对肌纤维的影响,可是具体的论文题目迟迟定不下来。翻阅了不少资料,发现关于肌纤维分型,国外在分子水平方面已走得很远,不易问及,关于肌纤维数量能否变化的问题,最新的研究似乎     

于苦难中转身

当我写下这篇文章的题目时,心中涌起了很复杂的情感, 苦难这二字是何其的重啊,它既能带来毁灭性的打击,又能让我们在艰难困苦之中寻找到新的生活契机。关键在于当苦难来临时,我们能以什么样的心态来对待它。     

爱的诗歌

我们有一首赞美诗,题目叫“爱的诗歌”,第一句歌词是:“爱从上帝而来,爱本就是上帝。”我想就用这句话作为这篇文章的题目。 基督教的精髓就是一个“爱”字,爱神爱人。今天我要讲的是一位姊妹的事,她是1987年在     

敬重我们的父母

分享这个题目之先,我们必须认识和接受一个事实,这就是:在我们成长过程中,上帝已选定我们的父母——上帝也要藉着他们在我们的生命中作工。上帝要通过他们的爱心、他们诸事对我们的告诫以及许多他们自身的经历使我们免于诸多不必要的试探。圣经多次教导我们要敬重     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.