石峻先生和伦理学研究

石峻先生对伦理学研究有很深的造诣,他认为,伦理道德问题必须提高到哲学的高度来解决,在中国传统的人性学说中包含着深厚的伦理意蕴。石先生对中国伦理思想的批判继承抱有十分强烈的自信心．认为学术研究应以过去为起点才能进步,反对对外国文化和伦理的移植,强调马克思主义哲学的指导是伦理学研究的根本。     

On the alleged ineffability of death

A number of recent theorists, all proceeding on the assumption that there is no afterlife, argue that the notion of one's own death defies comprehension in ways that have important implications. Some argue this "ineffability" of death precludes a rational decision to die. Dr. Edwin Shneidman maintains that it makes the notion of our own death unintelligible to each of us. In this paper, these arguments are criticized. It is maintained that death is not so inscrutible as these theorists would have us believe.     

成玄英的死亡思想初探

死亡,是哲学与宗教产生的重要根源。唐初道士成玄英通过对先秦道家死亡智慧的自觉回归,指出人类自我死亡具有必然性和本然性,并在生存是牢狱、死亡是解脱思想的指引下,要求人们安生顺死以尽天命。     

Family therapy for childhood depression: researching significant moments

This paper is a qualitative family therapy process study which is part of a larger European-based outcome study comparing family therapy to child psychotherapy plus parent support for depressed children and their families. The family therapists and two clinical supervisors from the original study formed themselves into a research team to study the process of therapy with twelve families. Therapists selected the significant moments from fifty-nine sessions, and were then interviewed by the research team using a standard protocol to investigate the therapists' own thinking about the significant moments. Applying a thematic analysis, the significant moments were clustered into eleven themes. The paper discusses the rationale for this model of research, which is well suited for clinical teams, and the application of the themes to therapeutic work with depressed children and their families.     

On surrender,death, and the sociology of knowledge

Surrender-and-catch is a protest against [... our time] and an attempt at remembrance of what a human being can be. The sociology of knowledge is a protest against its hypocrisy and against unexamined social influences. Like surrender, the sociology of knowledge does not fear but passionately seeks what is true and thus, like surrender, is a remembrance, proclamation, and celebration of the spirit. Both ideas, that of the sociology of knowledge and that of surrender, are critical, polemical, radical [...]; so is the sociology of knowledge also in its practice, while in its practice surrender is cognitive live. Using a [...] distinction developed by Mannheim, we may also say that the sociology of knowledge is an extrinsic interpretation of its time, our time; surrender, an intrinsic one: the former is, advocates, and practices such an extrinsic (sociological) interpretation but needs the latter to overcome the relativism it encounters in its practice by its remembrance, rediscovery, reinvention, the catch, of what is common to all human beings, what is universally human (Wolff, 1982., pp. 265–266).     

On surrender, death, and the sociology of knowledge

Surrender-and-catch is a protest against [... our time] and an attempt at remembrance of what a human being can be. The sociology of knowledge is a protest against its hypocrisy and against unexamined social influences. Like surrender, the sociology of knowledge does not fear but passionately seeks what is true and thus, like surrender, is a remembrance, proclamation, and celebration of the spirit. Both ideas, that of the sociology of knowledge and that of surrender, are critical, polemical, radical [...]; so is the sociology of knowledge also in its practice, while in its practice surrender is cognitive live. Using a [...] distinction developed by Mannheim, we may also say that the sociology of knowledge is an extrinsic interpretation of its time, our time; surrender, an intrinsic one: the former is, advocates, and practices such an extrinsic (sociological) interpretation but needs the latter to overcome the relativism it encounters in its practice by its remembrance, rediscovery, reinvention, the catch, of what is common to all human beings, what is universally human (Wolff, 1982., pp. 265–266).     

Retrospective reflexivity: The residual and subliminal repercussions of researching war

Stories of the war have been a known part of my story as granddaughter of Polish post-war migrants. Yet venturing into these stories as researcher has been troubling; I found their closeness and their raw emotion difficult to process. Significant sections of my interview schedules entailed participants recounting their own, their parents' or their grandparents' stories of war and migration, with traumatic episodes frequently intersecting into their stories. As a researcher, these traumatic narratives have had a residual quality, lasting in my subconscious long after the interviews themselves and doctorate for which they were conducted had finished.In this paper, I focus on experiences of, and reactions to listening to, analysing and writing about these traumatic cultural memories. Collins (1998: 3.35) has observed that ‘the emotions experienced, whether by the interviewer or interviewee, are as real, as important and as interesting as any other product of the interview’; my powerfully felt experiences with traumatic content have validated this sentiment. With a retrospective reflexivity I now realise that these cultural memories were not the only ‘product’ of my research, but that how they were narrated and how I dealt with them were also a significant part of the research process, and indeed stories in themselves. Here I attempt to retell how these stories impacted me as the researcher; how in the case of particularly harrowing stories, I also needed time to absorb the narratives, to comprehend the participant's experiences and their ability to narrate such stories, and to recover from the experience of listening to such accounts.     

On defeating death: Group reification and social identification as immortality strategies

This chapter investigates the role of social identification in the management of human beings' existential concerns. We begin by presenting an overview of Terror Management Theory (TMT). This theory addresses the mechanisms that individuals have developed to prevent, or at least lessen, the anxiety deriving from the uniquely human ability to foresee one's death. We then present two perspectives concerning the role of social identities as anxiety-buffer mechanisms. A first one, which falls more squarely within TMT, suggests that social identities are functional in obtaining self-esteem (one of the two anxiety-buffer mechanisms proposed by TMT). A second perspective grants a more independent role to social identities. In this perspective, individuals seek transcendence by becoming a part of reified entities that are larger and longer lasting than the individual self. Findings emerging from these two lines of research are presented, along with an analysis of the relationship between identity, death anxiety, and immortality, from a historical and cross-cultural perspective.