评特异功能论吸引信众的三大法宝——“有事实”、“通神”、“受政治迫害”

北青网的青年论坛上有一篇署名“闲言”的文章——《我为什么批评司马南、何祚庥?》,被很多网站转载(有些网站上署名“冼岩”)。此文从三个方面为特异功能论进行了辩护,这三个方面正好也是我国特异功能论吸引信众的三个重要因素。下面就对它们逐一进行分析：     

“洋道士”施舟人的道教研究

作为一位法国学者、世界著名汉学家、道教研究权威人物,施舟人缘何成为"与黄卷青灯相伴"的受箓道士?这段当代西方汉学史上的轶事,得从施舟人与中国文化,尤其是中国道教的渊源谈起。     

葛洪所述道士与“道教之僧”

葛洪是东晋时著名的道教神学理论家,他在《抱朴子·内篇》一书中不仅反复论述了神仙不死、神仙可学、学仙方法(注1)的宗教思想及其炼丹术,而且还在许多地方论述了当时的各种道士,他的这些论述,成为我们探讨、研究道教道士的宝贵资料。从历史上看,道士是由方士演变而来。而所谓方士主要是指起源于战国燕齐一带近海地区的中国古代好讲神仙之说或奇方异术者。如秦之徐福,汉武帝时主张“祠灶”的     

上海浦东传统乡村社区的“家族道士”研究

以笔者近年在上海浦东地区所做的田野调查、浦东川沙道士薛明德先生的口述资料为基础,本文尝试研究清末至解放初期上海浦东乡村道士的概貌。长久以来,这些乡村道士以"家族道士"的形式生存,世代延续着家族的道业。作为浦东地方社会中最主要的"仪式专家",历史悠久的家族道士常常成为一个社区仪式生活的"主祭司"。通过提供传统的仪式服务与仪式指导,家族道士与社区的庙和村民之间,形成了长期稳定的主顾关系。另一方面,浦东沿海社区的各个家族道士之间因为互拜法师形成的"师承"关联,以及共同的祖师祭祀、仪式互助等行动,使该地区的家族道士自然地形成一幅地方道士团体的面貌,表达了这些火居于社区之中的乡村道士的一种身份意识。     

“人设”究竟是保护伞还是隐形炸弹

<正>近年来,随着网络技术的快速发展,信息传播的速度也变得飞快;而在十年前,得到新鲜的资讯往往需要更长时间。对比今日,人们每隔一二月“吃大瓜”,隔三差五吃“小瓜”。不少公众人物的“人设”崩塌,引起了巨大的群愤。无论是在歌唱、表演上颇有成就的明星,还是借助新媒体的风潮火起来的“网络红人”,翻车情况越来越多。想象那些在聚光灯下闪闪发光的你所长久崇拜、喜欢的人,竟然做出和表面上看起来完全不搭边儿的事情,     

“共同美”研究简介

美学领域,在“四人帮”倒台后,像一个久涸的湖泊重又注满了绿水碧波,草生苇长,虫唱蛙鸣,仿佛节令正交喧闹的初夏。美学研究确实出现了颇不寂寞的景象。近一年来,关于“共同美”的讨论,就是这种景象之二。“共同美”的讨论可说是五十年代美学基本问题讨论的继续和延伸。现就下列几个方面,对“共同美”研究作一简介。一、“共同美”研究的意义     

湘西咱河土家族村“生死过渡”仪式中的“佛教道士”探析

咱河土家族村丧礼仪式中的"佛教道士",可看作研究中国民间信仰体系中巫觋崇拜的典型代表与具体实例.论文从"佛教道士”存在的地域空间与现实处境出发,详细记述了他们在"生死过渡”中的仪式过程,并还原其作为"后世之灵魂向导”的身份属性.全文运用人类学仪式研究的"分隔-边缘(阈限)-聚合”,即"阈限前-阈限-阈限后”之广泛结构的三个阶段对"佛教道士”的运作内容进行了阶段性与层级性的文化解释,认为"佛教道士”是死生人群找寻各自存在轨迹的向导人,同时也是"生死过渡”仪式的发明者、命令者、规范者与传承者.最后认为"佛教道士”的"过渡礼仪”与现代社会的"旅游仪式”在很多方面不谋而合,而两者转化的关键在于"再造”.     

“无臂女孩”用脚撑起一片天

正失去双臂,她练就一双巧脚今年28岁的芯痧(本名杨莉),出生在安徽蚌埠市。1993年10月,刚刚3岁半的她和小伙伴到父母所在的一个供电站去玩,意外触碰到高压线……经过抢救小姑娘的命保住了,却永远失去了双臂。一个不到4岁的孩     

“共同美”应正名为“公认美”

“共同美”一词有歧义,有释为“客观存在的美本身对各阶级有共同性”;有释为“兼有客观的‘共同美',又有主观的‘共同美感'”后一说法说到底还是各个阶级对客观的美有共同的美感.为消除歧义,并基于这样的理解,即各阶级有公认的美,各阶     

元代著名的道士画家——黄公望、倪瓒、房从义

元代,是我国历史上蒙古族统治者建立的统一王朝。元初,蒙古族统治者以武力占领中原,对汉地实行统治;又因为是游牧部落,与中原汉族的政治、经济、文化和风俗习惯有很大不同,各种矛盾均很尖锐。当时很多汉族知识分子抱着与蒙古族统治者不合作的态度,或隐逸山林,寄情于山川自然之间,或以文学书画遣兴抒情,或遁入释道,寻求精神解脱。金、元时兴起的全真道教更成为部分知识分子躲避战乱,寻求精神安慰的出路。所以元代善画的道士非常多,上至天师,下至一般道徒,有史料记载的就不下四十人,其中有些是我国美术史上有杰出成就的画家。元代的山水画十分兴盛,它是人们藉以使心灵获得解脱,从而达到静美境界的手段。中国的山水画与道教所追求的清静、自然,顺应自然之道,师自然之法,寻求心灵与肉体得到自由的思想有着不解之缘。大多数的山水画家都受到道家和道教的影响,非常崇尚大自然之美,所以历代善画山水的道士画家很多,元代也一样。元代山水画四     

长寿山道观捐款防非典

5月12日,金台区长寿山道观道长、金台区政协委员、市道协常务理事王理明将500元捐赠该市防非典办公室,受到市防非典办公室的赞扬。长寿山道观捐款防非典@丁宝     

Forewarned is forearmed: Conserving self-control strength to resist social influence

Recent research has shown that resisting persuasion involves active self-regulation. Resisting an influence attempt consumes self-regulatory resources, and in a state of self-regulatory resource depletion, people become more susceptible to (unwanted) influence attempts. However, the present studies show that a forewarning of an impending influence attempt prompts depleted individuals to conserve what is left of their regulatory resources and thus promotes self-regulatory efficiency. As a result, when these individuals are subsequently confronted with a persuasive request, they comply less (Experiments 1 and 3), and generate more counterarguments (Experiment 2) than their depleted counterparts who were not forewarned and thus did not conserve their resources, and they are as able as non-depleted participants to resist persuasion.     

Whatever is willed will be: a temporal asymmetry in attributions to will

Why do people neglect or underweight their past failures when thinking about their prospects of future success? One reason may be that people think of the past and future as guided by different causal forces. In seven studies, the authors demonstrate that people hold asymmetric beliefs about the impact of an individual's will on past versus future events. People consider the will to be a more potent determinant of future events than events that happened in the past. This asymmetry holds between- and within-subjects, and generalizes beyond undergraduate populations. The authors contend that this asymmetry contributes to the tendency for people to remain confident about their future performance in domains in which they have largely failed in the past. This research thus contributes to a growing body of literature exploring how thoughts about events in the past differ from thoughts about the same events set in the future.     

Weak ventral striatal responses to monetary outcomes predict an unwillingness to resist cigarette smoking

As a group, cigarette smokers exhibit blunted subjective, behavioral, and neurobiological responses to nondrug incentives and rewards, relative to nonsmokers. Findings from recent studies suggest, however, that there are large individual differences in the devaluation of nondrug rewards among smokers. Moreover, this variability appears to have significant clinical implications, since reduced sensitivity to nondrug rewards is associated with poorer smoking cessation outcomes. Currently, little is known about the neurobiological mechanisms that underlie these individual differences in the responsiveness to nondrug rewards. Here, we tested the hypothesis that individual variability in reward devaluation among smokers is linked to the functioning of the striatum. Specifically, functional magnetic resonance imaging was used to examine variability in the neural response to monetary outcomes in nicotine-deprived smokers anticipating an opportunity to smoke—circumstances found to heighten the devaluation of nondrug rewards by smokers in prior work. We also investigated whether individual differences in reward-related brain activity in those expecting to have access to cigarettes were associated with the degree to which the same individuals subsequently were willing to resist smoking in order to earn additional money. Our key finding was that deprived smokers who exhibited the weakest response to rewards (i.e., monetary gains) in the ventral striatum were least willing to refrain from smoking for monetary reinforcement. These results provide evidence that outcome-related signals in the ventral striatum serve as a marker for clinically meaningful individual differences in reward-motivated behavior among nicotine-deprived smokers.     

什么是善——奥古斯丁论模仿统一的秩序是善

一般认为,创造世界的上帝是绝对的善,他不可能在世界上创造出恶,那么,世界上存在着恶应该怎么解释呢?奥古斯丁的答案是,恶就是善的匮乏,就是非存在.善是模仿统一的秩序.作者以此为起点,梳理了奥古斯丁的一些思想,包括上帝、绝对真理(Veritas,Truth)、真理(verum,truth)、善、恶、理性、感官、本性、秩序和无序,以及它们之间的关系.通过梳理,作者也澄清了一些学者对奥古斯丁善恶形而上学的误解.     

The Unity of the Proposition: Reply to Denyer

The paper replies to some criticisms by Nicholas Denyer of my recent book on the unity of the proposition.     

There is an alternative to the IQ.

Another approach was indicated for understanding the intellectual functioning of the person considered to be retarded from the viewpoint of measured intelligence. Rather than utilizing the standard, usually academically-oriented, test, the inkblot method was used to differentiate how the individual deals with familiar and unfamiliar problems. The emphasis was not on the predetermined responses and verbal meanings of the test constructor, but the language and mode of perceiving, organizing, and responding of the individual to the problems presented to him.