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一、懵懂中感觉“鬼”。 我出生在大别山下一个山村里。小时候,喜欢听大人讲故事,尤其在夏夜乘凉时,听故事是我的乐趣。记得六岁时,第一次听“鬼”的故事,是隔壁王大爷讲的,他说一次在夏夜他路过我们的村头时,听见村头的小河里有些东西在啪啪的击水声,他大声吆喝,那些东西“呼呼”地跑了,一会儿就消失了,那时我听罢觉得毛骨悚然;不久乘凉时,后院的宋老爹讲“鬼火”一事,说是人死后会变成“鬼魂”到处飘,并且当时他一边讲,一边手指着面前的大山上一闪一闪的光说,那就是的;随着听故事的内容增多。“鬼”在我心中扎下了根:有一次,我在村前的小河逮鱼,一不小心栽到河里去, 相似文献
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我们都有这样朴素的愿望,"成为一个有福之人",如何成为"有福之人"呢?今日的经文告诉了我们一个很好的方法,就是"遵行主命,就能成为有福之人",因此,借着神话语的亮光,我要与弟兄姊妹分享的信息是:"遵主命有福."
一、听主命令
1."以色列啊,你要听"(参申6:4)
"听"的希伯来文是"Shema"(示玛),这段经文和《申命记》11章13节至21节以及《民数记》15章37节至41节一起被称为"示玛",也就是"恭听篇".犹太人对此非常熟悉,他们每天要背诵这段经文,并且定期在会谈敬拜中诵读.犹太人把示玛视为教义纲领,也是日常生活中重要的祷文.当时,以色列人并没有律法抄本,摩西教导百姓神的律法基本靠口述,特别重要的诫命需要反复提及,因此学会"听"是一门很重要的功课. 相似文献
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客:前几天我跟一个朋友聊天儿的时候,说了句“车上太多人”。我朋友说,这句话不合语法,应该说成“车上人太多”。我说:“我讲的跟你讲的是一样的意思,你也听明白了。为什么你那句话合语法,我的就不合语法呢?再说,只要意思明白了,还用得着讲究什么语法呢?讲语法的目的也不过是为了把意思说明白嘛。”我朋友不同意我的说法。我们俩争了半天,谁也说服不了谁,你是搞这行的,请你评一评,“车上太多人”这句话究竟合不合语法? 主:恐怕你朋友是对的。客:为什么?!我有时候听别人也这么说。我自己这么说的时候,别人也能明白。我听说语法分析要以说话人的语感为基础。照这么说,我的感觉是 相似文献
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一、审美实践:实现自我价值
从古到今,我们有不少的美学家,也有不少的美育家,但对"美是什么"以及"美育何为"他们没能讲清楚,反而是越讲人们越糊涂了.为什么?这就在于他们总是离开人的本质以及人的"做人"谈论美,谈论美育,没有看到美乃至美育在根本上都以人的本质以及人的"做人"为前提,没有人的本质以及人的"做人",美乃至美育都不存在.美乃至美育问题,实际上都与人的本质以及人的"做人"密切相关!为改变此一局面,真正弄清"美是什么"以及"美育何为"问题,我们首先必须解决人的本质问题,从人的"做人"谈起.解决人的本质问题,弄清人生何为,无疑是揭示"美是什么"以及"美育何为"的唯一正确途径! 相似文献
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Arkowitz H 《The American psychologist》2005,60(7):731; author reply 734-731; author reply 735
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. 相似文献
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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. 相似文献
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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". 相似文献
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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… 相似文献
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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 总被引:1,自引:0,他引:1
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 相似文献
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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. 相似文献
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Andrew Norris 《Metaphilosophy》2004,35(3):249-272
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. 相似文献
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