大庆市佛教协会热心慈善事业

本刊讯大庆市佛教协会于２００２年１０月２１日成立了慈善事业专项基金管理委员会，至今已发展会员５１０名。会长本英法师本着“勿忘世上苦人多”、“但愿众生得离苦”的悲心，与秘书长悟广法师及众会员积极开展扶贫济困工作。１２月９日，市佛协领导率四众弟子６２人冒着零下２９度的严寒，顶着风雪去肇州县进行扶贫活动。慰问团将捐助的款物亲自送到每家每户，共捐出慈善基金会募集的善款２１０００元、米面１１０袋、衣服４００多套；资助特困学生１３人，每人发放资助金１０００元。受捐助的初中、高中和大学生们再次鼓足了理想的风帆…     

关爱弱势群体 构建和谐社会

构建社会主义和谐社会是我们党在新世纪提出的伟大的战略决策，对我国社会的发展和全面进步将起到理论指导作用。所谓和谐社会就是全体人民各尽所能、各得其所而又和谐相处的社会。要构建社会主义和谐社会，必须使社会各阶层的人民群众在物质文化生活方面都得到全面发展。和谐社会的一个重要标志就是社会各阶层的人能够平等相处，彼此关爱，要实现社会的和谐发展，建设美好社会，需要全社会的共同努力，需要营造良好的社会文化环境，需要优秀文化的孕育，需要塑造高素质的社会公民，需要树立终身学习的理念。     

关爱弱势群体 共建小康社会

党的十六大确立了全面建设小康社会的奋斗目标。建设小康社会需要全社会各阶层的共同努力,需要繁荣稳定的社会环境。在2002年3月的全国人大会议上,朱基总理在政府工作报告中发出关注社会弱势群体的号召,指出关爱弱势群体是全社会的责任。2002年12月12日,胡锦涛总书记主持召开中共中央政治局常委会,听取关于解决困难群众生产生活问题的情况汇报。会议指出,帮助困难群众解决实际问题,是党和政府义不容辞的重要职责,也是全社会的共同责任。要在全社会大力弘扬中华民族扶贫济困的传统美德,广泛动员各方面力量,积极开展面向城乡困难群众的形式多样的捐赠活动和送温暖、献爱心活动,使他们切身感受到社会主义大家庭的温暖。新闻宣传部门要搞好有关宣传报道,努力营造人人关心和帮助困难群众的良好社会氛围。我国宗教界历来有关爱他人、服务社会的优良传统,在许多社会公益事业和慈善活动中,他们慷慨解囊,奉献爱心。2002年11月23日,由天主教北京教区、北京市天主教两会与中国麻风防治协会联合举行的“关注弱势群体,为麻风病人献爱心募捐义演”在北京王府井天主教堂成功举行。此举引起了社会各界广泛关注。     

关爱弱势群体 道教的慈善理念与实践

<正>在以儒家为核心政治意识形态的古代社会,弱势群体处在社会的边缘,在经济、社会、政治地位上备受歧视。道教作为一种从底层发展起来的宗教,其核心理念与宗教实践都充满着对弱势群体的同情、推崇、关爱与帮助,体现对社会正义的追求。一以现代文明眼光来看,人类社会主流价值观是男权的、成人男性主导的,多数宗教与哲学对女性或忽视或当作男性的工具。与老子同时代的孔子即有惟女子与小人难养     

济世度人 实践大同-—记上海城隍庙热心参与社会慈善事业

上海城隍庙是上海地区著名的道教宫观,在上海地区道教信徒中有重要的影响。上海城隍庙自1995年1月31日恢复开放以来,在各界信徒的热心支持下,完成了宫观的重建工作。上海城隍庙的教职人员在宫观已经修复,宫观经济条件改善了的情况下,更多的考虑是道教作为社会的一分子,道教宫观作为社区的一分子,应该怎样为社区稳定服务,为社会发展服务的问题。上海城隍庙在恢复开放以来的这几年,积极用实际行动回报社会,热心参与自己所属社区的“帮困扶贫”项目,热心支持祖国的教育事业,积极参与社会各项慈善事业,在社会公众心目中树立了良好的形象,为社区…     

热心事主 慷慨解囊

庄净女士是深圳市一位热心奉主、热爱教会的虔诚教友。她今年八十一岁,她虽年高,但她每个主日都要来离家二十多公里的南头教堂诵经、守主日。1993年9月10日,是她老人家八十一岁寿辰的大喜日子。这天,她设筵招待贵宾,赴筵的有深圳市统战部和宗教科的领导同志,还有三位神父和许多热心教友以及她的     

热心与见识

在教会中接触到一些弟兄姊妹,发现他们极其单纯、心里火热,为人代祷、探访病人、与人谈道、作主圣工……     

马进成热心办学

马进成哈吉是全国伊协、甘肃省伊协副主任、临夏州伊协主任。他家世居在甘肃省东乡族自治县的北庄村。这里是个山大沟深、偏僻干旱,文化落后,交通十分不便的山区。和北庄村相连接着的还有山岭沟底的三个自然村,总共居住着三百二十户,一千七百多东乡族群众,学龄儿童有二百多     

热心敬礼圣母

每年十月是圣母玫瑰月,慈母圣教会要我们在这个月里热心恭敬圣母玛利亚,因为她是“天主之母”,是“满被圣宠者”,也是我们的母亲。她地位之尊,权力之大,圣德之高,与我们关系之密切,都远远超过一总天神和众圣人之上。她受到我们的特别孝爱,是完全应该的。真正信从耶稣基督的人,必然也诚心敬爱他的母亲,这是理所当然的。我们知道,对圣母玛利亚的敬礼,由来已久,而且是直接始自天主的。我们阅读圣经,首先就发现天神嘉俾厄尔在圣母领报时,遵奉天主之命恭恭敬敬地向圣母玛利亚致敬说:     

老阿訇热心办学

甘肃省康乐县草滩乡的巨那、才子沟和车长沟,是个回族聚居的山村。三年前,这里还是全县有名的文盲村,可今天却成了书童遍农家的文明之乡,受到州、县教育部门的表彰。每当人们谈起这个变化时,都异口同声地称赞热心办民族教育的老阿     

To be in touch

This study examined the constellation of interaction structures – repetitive patterns of interactions between patient and therapist over the course of treatment – that emerged in the psychodynamic therapy (PDT) of a child diagnosed with borderline personality disorder and treated by two doctoral student therapists. Identification of these interaction structures can inform therapists of what might be expected from patients with particular symptom or behaviour patterns and how interactions change over time. This study also examined each session’s adherence to three session prototypes: PDT, cognitive-behavioural therapy (CBT) and reflective functioning (RF) process. The Child Psychotherapy Q-Set (CPQ) is a 100-item instrument that assesses the processes within a single psychotherapy session. Items reflect a wide range of therapist attitudes and behaviours, patient attitudes and behaviours and interactions between therapist and patient. Experts used the CPQ to define PDT, CBT and RF process session prototypes. The results suggested that four distinct interaction structures could be identified and that their constellations differed between the two therapists and also differed over time within each treatment. Therapists were more structured and accommodating early on in their treatments and more interpretive later. Prototypical PDT process was more prominent in the sessions than RF process, which in turn was more prominent than CBT process. Unique therapeutic processes are at work in every dyad, despite holding the patient and theoretical orientation constant. An effective treatment in one dyad might not work in another due to therapist-specific and dyad-specific effects.     

To coerce and be coerced

Coercion is a way of forcibly influencing others. While one's core conflicts may contribute to an experience of being coerced in any interaction, specific situations or circumstances commonly encountered in clinical practice set the stage for analyst or patient to feel forced or manipulated. The interaction that develops in these instances is conceptualized as a coercive enactment. Conditions that increase the susceptibility to coercing and being coerced may develop at any stage in the psychoanalytic process. Supervision and conversion from psychotherapy to psychoanalysis are examined as situations that predispose to coercion. Silences and other difficulties in maintaining the analytic frame, as well as crises in the life of the analyst, may also lead to coercive enactments. Pertinent literature is reviewed and illustrative clinical cases are presented.     

To be or not to be: Buddhist selves in Toronto

Buddhist identity: a Buddhist by any other name?When we talk about a ‘Buddhist’ or ‘Buddhists’ in Canada and the United States, what exactly is our referent—a label or category, an identity, or perhaps something more? Is the term ‘Buddhist’ signifying a reified object (or subject?), one that subsumes all sorts of practices, beliefs, philosophies, and preconceptions under its umbrella? Or can the term be used to signify choice, personal commitment, motivation, partiality, and perhaps even struggle? We have a great many labels and categorizations of the differences among and between Buddhists, but can we really assume that the term ‘Buddhist’ itself is unproblematic? Calling someone a Buddhist in the West, or ‘naming’ them as such, appears initially and on the surface a fairly straightforward undertaking. And yet, the very act of naming itself is a composite of assumptions and expectations. In much of the anthropological literature on initiation rituals, the act of naming has been construed as more-or-less a societal quest for order and control of the individual. Naming marks who is ‘in’ and who is ‘out’. Being named is an important marker of social identity, socialness, and social belonging (inter alia, Jell-Bahlsen 1989; Jacquemet 1992; Cohen 1994).     

知情不同意

自主原则是医学伦理学的基本原则之一,自主权是患者的基本权利.从临床实践出发,分析了患者知情后拒绝治疗的自主选择与其他利益相冲突的情况,总结了医生尊重患者自主权利的伦理条件,对指导临床实践具有一定的现实意义.     

States' public welfare expenditures as predictors of state suicide rates

This exploratory multiple-regression study took its cue from social integration theory to examine the relative importance of state per capita expenditures for public welfare in predicting state suicide rates when controlling for the effects of state divorce rates, state population change rates, and the percentage of persons with annual incomes between $10,000 and $19,999. While the four variables together accounted for .73 of the explained variance in state suicide rates, the effects of state per capita expenditures for public welfare were not very important when those of the other variables were taken into account. This, however, does not mean that state per capita expenditures for public welfare are inconsequential with respect to state suicide rates, inasmuch as they were inversely related to each of the other three independent variables, each of which was positively related to state suicide rates. This means that state per capita expenditures are indirectly related to suicide--in a negative direction. The implications of the findings for policy and suicide prevention are briefly discussed.     

Can public virtues be global?

ABSTRACT

An important issue within the field of global ethics is the extent or scope of moral obligation or duties. Cosmopolitanism argues that we have duties to all human beings by virtue of some common property. Communitarian ethics argue that one's scope of obligation is circumscribed by one's community or some other defining property. Public virtues, understood to be either a property that communities possess to function well or a moral excellence constitutive of that community, offer an interesting challenge to this binary by positing moral goods or excellences that are constitutive of a community yet global in application. Virtues such as tolerance, charity, moderation, or benevolence might be examples of such goods or excellences endorsed by a community but applied to individuals who are not members of the community, or, as in the case of environmental ethics, even to entities that are not moral agents. Unlike cosmopolitan ethics, the scope of the obligation does not depend on identifying universal properties, such as rationality, human dignity, or utility, but could be defined entirely by and within a community.