冬天

天冷了,堂屋里上了子。子,是春暖时卸下来的,一直在厢屋里放着。现在,搬出来,刷洗干净了,换了新的粉连纸,雪白的纸。上了子,显得严紧、安适,好像生活中多了一层保护。家人闲坐,灯火可亲。床上拆了帐子,铺了稻草。洗帐子要挑一个晴明的好天,当天就晒干。夏布的帐子,晾在院子里,夏天离得远了。稻草装在一个布套里,粗布的,和床一般大。铺了稻草,暄腾腾的,暖和,而且有稻草的香味,使人有幸福感。不过也还是冷的。南方的冬天比北方难受,屋里不生火。晚上脱了棉衣,钻进冰凉的被窝里;早     

轻轻地走路

轻轻地走路,既保存了自己的体力,又不会打搅别人。轻轻地走路,可以听见最细微的声响,包括来自心灵山谷的回声。要想与另一个自我交谈,你必须轻轻地走路。悠闲散步的时候,从容喝茶的时候,他们都会光顾。如果你心急火燎,就来不及思,也来不及想了。而心灵的舒展需要时间。轻轻地走路,这样的姿态,非常优雅。     

砚雪随感

雪落,纷纷扬扬。 有人说落雪如画。南方的第一场雪,亲切、动人,也舒爽。 独坐于图书馆中,凝望窗外。寒风中的雪花,舞着飘逸洒脱的身形,或斑斓,或晶莹,形态万千。娇羞的身形在弥漫中扩散,拥抱着些许的悠然,点缀着失绿的枝桠,亲吻着斑秃的瓦脊,歌颂着造物主的奇妙! 我喜欢雪,她洁白无瑕,她灵魂不染而触动着人们的心灵。我喜欢雪,她覆盖了城市的浮华和杂乱,带给人宁静安谧。雪是诗人心中酝酿已久的诗篇,读雪,读着短暂却充实美丽的生命。     

平分秋色

白露秋分夜,一夜冷一夜。秋分,白昼与夜晚平分一天的日程。古籍曰:秋分者,阴阳相半也。老祖宗定的节气如人生之气数,掐着秒似的,行到什么地方就有什么样的气象。24节气像守时的花儿,次第绽放。12小时的清醒加上12小时的沉睡,把秋日妆扮成披着盖头的嫁娘,那绯红半遮半掩,更见韵致。至于多情人儿的心,是缠绵悱恻,是梦还是醒,就不得而知了。     

伤

伤心,是一种最堪咀嚼的滋味。如果不经过这份伤的疼痛——度日如年般地经过,不可能玩味其他人生的欣喜。伤心没有可能一次摊还,它是被迫的分期付款。即使人有本钱,在这件事上,也没有办法快速结账。有时候,我们要对自己残忍一点,不必过分纵容自己的哀怜。大悲,而后生存,胜于不死不活的跟那些小哀小怨讨价还价。有些人的怨叹是一种习惯,不要认真帮他们解决,这份不快乐,往往就是那些人日常生活中的享受。有时候我们因为受到了委屈而悲伤,却不肯明白,这种心情,实在是自找的。挫败使人痛苦,却很少有人利用挫败的经验修补自己的生命。就是这份苦痛,就白白地付出了。     

从容日子

有一只鸟,从空中飞过。须臾,又返回来。但已不是前面的那只鸟了。这,就是日子。日子是那只一去不复返的鸟,日子也是那一只只相似的小鸟。惟其一去不返,才让人珍惜。惟其相似,才产生悠闲。朱自清写一篇《匆匆》,把日子描绘成一个小顽童,我总想,日子哪里会那么匆匆呢?日子是结在园圃中的花苞,似开未开;日子是凝在果实上的露珠,将滑不滑;日子是在云层间穿梭的太阳,欲休未休。日子不急,它不会受到惊吓,也不怕骚扰。它有天地的外表,圣贤的内心。它不会因为你跑它也跑,你     

“朴素”絮语

1朴素乃是人的底色,朴素的根底在于坦荡真诚。朴素的人不做任何的伪饰,他不遮不掩地向人坦露自己的本来面目。他的衣着,他的谈吐,他的表达,他的行为,都不是为了表现,都不是为了掩饰。朴素的人,清澈而透明,可亲又可近,而且可敬。2人的朴素,源于自信。一个人按照自己本来的样子行事、     

兵战为下 心战为上——浅谈班主任的攻心兵法

孙子兵法说：攻城为下,攻心为上。这是孙子兵法的核心,也是一切学生工作的核心。攻心,就是要研究学生的心理,作为班主任,更应该懂得心理学。学生工作,只可智取,不可硬攻。我们试图改变的,不是学生的身体,而是学生的心灵。教师要深谙因材施教的准则,要重视学生的差异,哪怕是后进生,他们的情况也各有不同,对不同的学生采取不同方法,在具体操作过程中,能够随机应变,具体睛况具体处理,考虑问题要全面。俗话说：打仗讲究兵法,我想,对于后进生的教育,我们也要讲究策略。真正做到：战略上藐视对手,战术上重视对手。     

一把黄油布伞

下雨了。飘飘洒洒的雨丝,织成了一幅遮天盖地的珠帘儿。小巷深处,便出现许许多多的伞。看见伞,我便想起了母亲,心里涌起一种温暖的感觉……小时候,我们村子里没有学校,要跑到4公里以外的镇上去上学。学校里没有宿舍,只好每天来回跑。当走读生,最怕遇上雨天。     

过客

时光,不断线地流逝。弹指间,便飘忽而过。临风嗟叹,太匆匆。繁华若梦,当你化为一黄土,在彼岸的终点,是否轻叹过。我们,只是时光的过客。窗外,那一轮明月,诉尽了一生的痴怨;耳边,那一曲弦音,唤起了几世的情思。一笔刻下了残年,却发现,只是一个美丽的错误。我不过是流年中失落了的过客。那时,月白风清。一苇渡江,渡去了一生的遗恨。一步步走过,颓废了时间。盲目地奔跑,追逐那些所谓的"功名利禄"。越跑越快,不顾疲惫,一步步靠近。偷闲回首,却偏离了心路,太远。为了这些飘渺的事物,付出的却是无     

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.