社会主义核心价值观的公民认同路径探析

人们在任何时代的社会实践都体现并追求着某种价值,不同民族正是在自己独特的实践中形成并凝炼本民族的价值观。社会主义核心价值观是当前我国政治意识形态领域居核心地位、起主导作用的价值观。社会主义核心价值观对提升中华文化凝聚力、增强国家文化软实力、确保中华文化在世界文化冲突与整合中占据优势地位具有引领性作用。公民认同对培育、践行社会主义核心价值观和实现国家、社会、公民个体三个层面的价值目标具有不可替代的作用。     

中国临终关怀服务的需求障碍和化解策略

作为第三产业的临终关怀服务,其健康发展需要对市场需求进行分析。运用了社会心理学和经济学理论,分析临终关怀服务需求的特殊性和需求障碍的化解策略。临终关怀服务需求体现了需求者价值选择的主导性、需求者选择的非自主性和需求者价值选择的持久性。在需求能力具备的前提下,价值观是临终关怀服务需求的主要制约因素,价值观冲突是影响需求的关键变量。价值观冲突化解策略包括通过细分市场来为不同的民族和不同文化背景的人们提供与其文化一致的服务和重建文化来引领人们的价值观。     

在伊斯兰教界深入培育和践行社会主义核心价值观

<正>十八大报告提出:"倡导富强、民主、文明、和谐,倡导自由、平等、公正、法治,倡导爱国、敬业、诚信、友善,积极培育社会主义核心价值观。"这是对社会主义核心价值观的最新概括。以"三个倡导"为基本内容的社会主义核心价值观,与中国特色社会主义发展要求相契合,与中华优秀传统文化和人类文明优秀成果相承接,从国家、社会、公民三个不同的层面概括、揭示了社会主义核心价值观的价值目标、价值取向、价值准则,是     

市场经济下人生价值观的变迁

●从只重视人的社会价值、不关注人的个人价值的人生价值观,转变为既强调人的社会价值,又重视人的个人价值的人生价值观。 ●从只讲无私奉献、不谈合理取得的人生价值观,转变为既追求努力奉献,又讲合理取得的人生价值观。 ●从只重视人的政治价值或道德价值,不重视人的其他价值的人生价值观,转变为重视人的综合价值,强调人的专业价值的人生价值观。 ●从只强求利他、不讲爱己的人生价值观,转变为既要利他,也要爱己的人生价值观。 ●从把人仅仅作为手段或目的的人生价值现,转变为既把人作为目的也作为手段,目的与手段辩证统一的人生价值观。     

中学生价值观问卷的编制及其结构验证

基于理论分析和开放式调查的结果,通过系统过程编制了中学生价值观问卷,对来自北京、河北和广西等地971名中学生的价值观测量数据进行了分析。结果发现,中学生价值观由目标价值和手段价值两个基本维度构成,前者包括生理与安全、享乐、物质、自我实现、认知、尊重、归属、情感、抽象感受、社会和公理等11个因素;后者则包括自身能力、性格特点、与人交往的态度和行事方式等4个因素。《中学生价值观问卷》具有良好的信度和效度,且其结构在不同性别、年级样本中具有一致性,可作为中学生价值观的评定工具。     

社会主义核心价值观的政治哲学内涵研究

党的十八大报告提出了以"富强、民主、文明、和谐;自由、平等、公正、法治;爱国、敬业、诚信、友善"为具体内容的社会主义核心价值观,并且将践行社会主义核心价值观作为我国新时期社会主义建设的重要任务。社会主义核心价值观作为我国政治文化的核心,具有深刻的政治哲学内涵。社会主义核心价值观涵盖国家、社会、个人三个层面。国家层面的核心价值观指明了我国基本政治方向和政治目标;社会层面的核心价值观为公共生活的开展提供了价值原则和标准;个人层面的核心价值观则清晰地表达了公民道德的本质诉求。社会主义核心价值观三方面内容既展现出不同层面的价值内涵,又相互联系、互为前提,形成有机统一的整体。     

通识教育视角下的社会主义核心价值观

现代通识教育的实质是价值观教育,它以凝聚价值共识的方式来解决现代社会的价值分裂和价值冲突问题。社会主义核心价值观是当代中国的价值共识。理解社会主义核心价值观,需要处理好传统的继承与革新、个人自由和社会责任的协调、社会主义与资本主义价值观念的差异等问题。借鉴美国通识教育的经验,在学校教育中培育社会主义核心价值观,不能忽视价值观教育的濡染性、思辨性和阶段性等特征。     

价值赋能：价值观教育之实施策略

<正>价值无处不在，价值观学习和价值观教育在校园中处处可以实施。教育部《关于培育和践行社会主义核心价值观进一步加强中小学德育工作的意见》中，提出了社会主义核心价值观教育的四个基本途径：课堂育人、实践育人、文化育人、管理育人。其中，管理育人突显“行动性”特点，即在校园管理实践中实施价值观教育，学生可以在近似的社会行动中体认价值，辨析价值，学习价值。     

爱国·敬业·诚信·友善——社会主义核心价值观在基督徒个人层面的实践和运用

价值观反映的是人们关于价值的信念、倾向、主张和态度。社会主义核心价值观是当代社会主义中国价值体系的内核,是十多亿中国人民价值观念的最大公约数。虽然它被高度概括和浓缩为12个词语（24个字）,但它却有着十分丰富的内涵和深远的意义,其涵盖了国家、社会、个人三个不同层面的价值观。本文想谈谈社会主义核心价值观在基督徒个人层面的实践和运用。     

中立或参与——哈贝马斯视野下的M·韦伯科学价值观批判

一、M·韦伯的“价值中立”观 科学与价值的关系是近代西方学术界持续争论的一大问题,对此的不同回答事关不同的社会科学方法论与价值观选择。M·韦伯是西方近代著名哲学家、社会学家,他在科学与价值关系上的立场——“价值中立”观曾长期在西方居于主导地位。概而言之,这一观点主要包括两方面内涵。     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.