善良是佛前的一朵莲花

“善，吉也”，美好的意思。从字的结构分析，羊用口吃的是草，给予人的是什么？总的来说，索取少，给予多，是人们公认的美好品德。天下谁不想自己生活得快乐，但怎样才能快乐呢？人世间谁不想享受呢，可是到底该怎样享受呢？古语有句话说得再明白不过了，有一定的哲理，这就是“为善最乐”。就像是比尔·盖茨把巨额财产捐献给慈善事业，并把它当做最大的快乐一样。     

善养浩然之气

孟子曰:“吾善养吾浩然之气。”何谓“浩然之气”?当然不仅是“养生之法”,而是一种做人之道。人喜群居,却常孤独。谁不想万事如意,但挫折与打击时而     

猜疑，婚姻幸福的杀手

“这么晚才回家,你和谁约会去了？”丈夫一回家,妻子就不停地翻他的手机,检查有没有陌生的电话号码和暧昧的短信。 她频频“审问”丈夫,当她不在他身边的时候,他和谁在一起？为什么另外的女性会给他打电话？甚至,有的妻子特别在意丈夫对与自己过夫妻生活的频率、兴趣,发现有一些变化时,便把此当作丈夫背叛的证据……     

我们的情怀,我们的情境:民族的与普世的──读《心灵超越与境界》

我们在冲突中封闭,我们在冲突中开放,我们在冲突中矜持,我们在冲突中对话,我们在……“我们是谁？”罗蒂这样问,以终结一个“我们是什么？”的“传统”。“德性之传统”如何？麦金泰尔如是探究——即便此“传统”在“我们是谁？”的笼罩下。这是时代赋予“我们”的情...     

学些温柔若游丝

从前,有两个小和尚为一件小事吵得不可开交,谁也不能说服谁,谁也不想让着谁。第一个小和尚怒气冲冲地去找师父评理,师父安静地听完他的话之后,郑重其事地对他说：“你是对的!”于是第一个小和尚得意洋洋地跑回去向第二个小和尚炫耀。第二个小和尚不服气,也来找师父评理,师父在听完他的讲述之后,也郑重其事地对他说：“你是对的!”等第二个小和尚满心欢喜地离开后,一直跟在师父身边的第三个小和尚终于忍不住了,他不解地问道：“师父,您平时不是教我们要诚实,不可说违背良心的话吗？可是您刚才却对那两位师兄都说他们是对的,这岂不是违背了您平日的教导吗？”     

富裕和肥胖没什么两样

网友问我，生活中最需要的是什么？我想了一会儿，诚实地告诉她，我需要的都是一点点。一点智慧，一点良知，一点名声，一点激情，一点悠闲，一点金钱……“打住，打住，”她抗议了，“其他都可以一点点，唯独这钱，是多多益善。”“谁不想有很多的钱，你别太虚伪了。”她补充道。     

佛学与死亡学

佛学与死亡学佛日死亡，是自然界对人类这个万物之灵的最大挑战。没有谁不面临这一挑战，没有谁不在与死亡的战斗中惨遭失败。明人袁中郎说得好：“茫茫众生，谁有不死？堕地之时，死案已立。”每个人从呱呱堕地便开始了向坟墓的进军，死神之绞索从一出生便套在每个人的脖...     

看准了就干，没有失败

谁都想干一番事业,不仅给别人看,证明一下自己的价值,也给自己瞧,因“微”而“不凡”。可成功率几何？说心里话,“激情燃烧的岁月”,并没有结出丰硕的金秋之果,理想与现实,不是脱了节,就是现实微不足道,基本上就可以算是“忽略不计”。为啥？这都是因为您没有看准,看准了的事儿,结果失误和失败的极少。所以,请不要在项目上费太多的脑筋,而应该把探究的工夫放在“自己看准了没有”和“自己怎样把项目看准”上。因为,项目本身没有对与错,更没有什么挣钱不挣钱的问题。您看着不挣钱的项目,     

成功商人四盏灯

多少人在追问,商人成功的秘诀在哪里?阿拉伯有一则神话《神灯》,讲到拥有神灯者即可拥有财富,可以心想事成。其实,现代商人企盼的神灯并非遥不可及,它就在商人自己手中,这就是信息之灯、勇气之灯、形象之灯、创新之灯。信息之灯：照亮你的“钱”程当今时代,谁善于收集信息,谁善于开发有价值的信息,谁就掌握了商战主动权。成功的商人都擅长于见人所未见,利用“零次”信息发财。要做大生意就要从国家大事中找信息,国家的经济、政治、外交,甚至每一项新政策的出台,都蕴含着赚钱的机遇。在中韩建交前夕,南方有一精明的企业家看到…     

近年来“既得利益”研究综述

“既得利益”是经济学、政治学、社会学、心理学、伦理学等领域的研究者近年来关注较多的一个问题。研究者都认为,既得利益（者）是改革的阻力。计划经济体制下形成的“既得利益”,是我们开展体制改革的阻力;改革过程中形成的既得利益（者）,则是当今进一步深化改革的...     

"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.     

"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".     

“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。     

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.     

"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…     

"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.