破除风水迷信

一、令人吃惊的风水热中国传统文化中的“风水”现正大行其道。2004年5月23日在香港出版的《凤凰周刊》中,刘若南写的《古老方术的现代复活》,描绘了这一场景:“在今天的中国大陆,却有越来越多的人加入到对风水术的赞美行列中去,乡村神汉、头脑精明的商人、民间《周易》爱好者、大学教师,甚至大小官员,还有朴素的寻常百姓。流风所及,甚至于连蒲松龄的一生坎     

迷信生祸端

一、薄命不值钱 邻村的小陶让算命先生害得不轻。 那天,村里来个算命的瞎子。因为那几天说媒的多,母亲就催他找算命的看看与哪方结亲最好。 报了生辰八字,瞎子一掐一算大惊失色道,“按命上算有啥说啥,不知您介意不介意?”     

迷信与从众

安徽《文摘周刊》9月2日报道,近日,在河南某县有传言说:“外公、外婆给外孙、外孙女送把红伞能免灾”,整个县城陡然掀起抢购红伞的风潮,商家数万把红伞竟然迅速售罄。一条毫无根由的传言,何以有如此大的“威力”呢? 其一,传言击中了人们的从众心理。红伞抢购风潮的兴起, 仅仅源于一句传言。不少人是     

破除迷信须狠抓、严管、不松劲

一、狠抓不久前,秦皇岛市海港区耀振里小区,有一名自称“神仙附体”、名为“三太爷”的老妇,在她的“仙阁”内,周围桌子上摆放着不少神像,墙上悬挂着许多自制的写有“神医下界”、“妙手回春”的牌匾,装神弄鬼,标榜“包治百病”,骗取群众钱财,少则数十、数百,多则数千元。在得知上述情况后,秦皇岛市卫生执法监督所医疗卫生监督科王科长与《燕赵都市报·冀东版》     

迷信招来的横祸

2003年7月5日,浙江省杭州市沈家新村80高龄的陈老太来到派出所报案,称自己于当日被人骗去现金6.3万元、金项链1条(价值3000多元)、金戒指一枚、天然珍珠23颗、祖传天然大颗珍珠3颗,陈老太说完捶胸顿足,后悔自己皆因迷信破大财。     

迷信心理研究述评

迷信在西方心理学界一直是一个比较热门的研究课题,而国内心理研究者对这方面的研究还没有给予足够的重视。文章从迷信的定义、理论以及影响因素三个方面对迷信心理研究做了阐述,并总结了目前迷信心理研究的不足：首先,到目前为止迷信的定义还没有得到统一。其次,迷信心理理论研究还有待进一步完善。再次,对迷信心理的影响因素研究结果存在较大的争论,迷信心理测量工具的信效度以及文化适用性有待进一步检验。迷信心理研究今后应在迷信内涵、测量工具以及实证研究方面进行深入探索     

"都市新迷信"现象漫议

当前都市社会隐隐约约地流行着一些新的迷信活动,已经成为时代主旋律中一支不和谐的杂音,干扰着我们科教兴国战略方针的实施。比如:一些经济发达地区的人们愈来愈谨慎地珍惜着已经取得的兴旺的事业和美满的生活,也愈来愈胆战心惊地警惕灾祸的不期而至。为祈福求祥,人们往往把希望寄托在无所不能的神灵及他们的代理人——巫师、术士或风水先生身上。这样,一些江湖骗子便有了招摇撞骗的市场,在他们鼓动之下,一些新的迷信现象又开始抬头,诸如:改名、选号、相宅和驱邪等等歪风邪气便以各种新的面孔、新的包装,在都市生活中登场亮相。     

地方政府换届日，迷信骗子猖獗时

一日,笔者正在办公室公干,突然进来一位陌生男子,穿得衣冠楚楚,操着一口蹩脚的普通话,自称是安徽人。相互之间作了简单的例行寒暄之后,陌生人突然对我说:“你今年有一次升迁的机会,将要官升一级。”说话人不是管我升迁的上司,而是一陌生客人,如此“喜讯”在我看来仅是一句笑话而已,便问他:“你有什么依据?”那人说:     

Superstition and self-efficacy in Chinese postgraduate students

43 Chinese postgraduate education students (16 men and 27 women), whose mean age was 33.5 yr., completed a questionnaire measuring superstitious beliefs (Superstitious Beliefs Scale) and self-efficacy (General Perceived Self-efficacy Scale). Higher scores on belief in superstition were associated with lower rated self-efficacy. While not significant, the observed correlation of -.28 between superstitious belief and self-efficacy was of a similar magnitude and in the same direction as that previously reported for western students. Such cross-cultural validation is consistent with the generality of this relationship. Suggestions for further research are made.     

“迷信”琐谈

看到4月11日《杂文报》7版凡夫唐的文章《我“迷信”吗》,我不禁哑然失笑,你又学习算命,又抽签拜神,还请道士招魂开路,超度亡灵……你要不算迷信,世上还有什么算迷信?《现代汉语词典》的“迷信”条的注解是:“1.信仰神仙鬼怪等,2.泛指盲目的信仰崇拜。”这两条你都够格,你是当今中国的标准迷信人。     

广告不应包含迷信内容

中国青年报2月22日报道,今年春节期间,南京的大卖场内“旺旺”大礼包特别好销。营业员说,这是因为“旺旺”集团的广告做得有创意。给孩子们留下印象最深的,是“旺旺”集团的电视广告《唐先生篇》:唐先生一家,最近两年没收到陈先生送的“旺旺”大礼包,因而个人事业和家庭生活从直线上升、旺上加旺,变成了直线下滑、倒霉透顶。为了改变家道中落的现状,唐先生10来岁的儿子,今年春节用省下的零用钱,买来了“旺旺”大礼包送给父亲,唐先     

制止尊树为"仙"的迷信行为

《燕赵都市报》3月1日报道,在河北省邯郸县南堡乡小北堡村老邯郸——大名公路的西侧路旁,一棵高大的杨树成了人们朝拜的对象,人们在树上还筑起了“杨仙庙”。1994年春天,杨树上面由于虫害等原因造成的杨絮结团,个别人传为“杨仙显灵”,使许多人上当受骗。在大名县县城南关一条老街上长着一棵高大的槐树,树冠直径达20余米,树干直径约1米有余,虽然部分枝干已     

剖析迷信根源

以科学战胜迷信,以理智战胜愚昧,是人类一项长期的思想任务.本文拟从自然和社会两个方面,探究迷信的三种根源.……     

“官场迷信”呼唤理论发展

近年来,我国出现了严重的官场迷信现象,这与我们党的宗旨是格格不入的,对于社会主义事业有着严重的危害,很多文章对此做出了谴责,并提出了种种解决方法。然而,其中一个重要的解决方法并没有被提及,这就是理论发展。我们知道,马克思主义既是严整的科学理论, 又是崇高的价值追求,这两者是内在统一的。作为     

Research Note: Anti-Semitism and Superstition

Superstitions and anti-Semitism are generally based on irrational beliefs. To date, no research has examined the relationship between anti-Semitism and superstition. Four groups, Arab-Muslim, Arab-Christian, Non-Arab Muslim, and Non-Arab Christian, responded to anti-Semitism and superstition measures. With respect to anti-Semitism scores, Arabs scored higher than non-Arabs and Muslims scored higher than Christians. Superstitions varied, however, with Arabs endorsing more New Age beliefs, while Muslims endorsed more traditional superstitious beliefs. The correlations between anti-Semitism and superstitious beliefs were significant, but low, and are explained in terms of cultural differences.     

畲族民问文学中的反世俗迷信主题

中国民间文学指的是由汉族民间文学和各少数民族民间文学共同组成的口头语言艺术.在整个中国民间文学中,不仅汉族有许多作品表现出强烈的反世俗迷信的主题,更有许多少数民族的作品表现出强烈的反世俗迷信的主题.畲族民间文学在这方面就具有一定的代表性.畲族民间文学中的不少作品,从以下几个侧面表现出强烈的反世俗迷信的精神,体现了畲族民间反世俗迷信的力量和呼声.     

Food satiation in the pigeon

The experiment was designed to find the shape of food satiation curves of the pigeon as a function of hours of deprivation or percentage of free-feeding weight, and to study the fluctuation in free-feeding weight as a function of deprivation and satiation. At a systematically and progressively increased number of hours'' deprivation, eight birds were allowed to satiate on grain presented contingent upon the emission of a pecking response. In the second part of the experiment, in which two birds were used, a similar procedure was followed except that the independent variable was percentage of free-feeding weight. These were the conclusions.1. Approximately 64% of the satiation curves were classified as straight with an abrupt stop. The next highest percentage of curves was 18% for curves classified as straight with a curvilinear stop. No “classic” satiation curves, curvilinear with curvilinear stop, were found.2. The pigeons responded at fairly constant rate during the early part of each satiation session, or they did not respond at all. The critical weight, above which they did not respond, was 85% of free feeding.