佛教“圆融”观与苏轼书风关系研究

关于苏轼书法艺术,历代都有人予以赏析、评价、研究。因此在前人研究的基础上,关注佛教的"圆融"观在苏轼书法艺术中的体现,寻找书法与佛教义理的关联性。苏轼生活的时代背景、家庭氛围、与佛僧的交往、自身境遇等方面与佛教相关,这些都为寻找苏轼书法艺术与佛教相联系提供了资料。通过"圆融"书法品评观、创作观对苏轼的影响,以及对苏轼作品的解读与研究,逐步理清苏轼书法艺术中与佛教"圆融"观念的统一性,以及所蕴含的具有佛教意味的"圆融"之美。     

大学生自我构念与主观幸福感的关系:自尊与关系和谐的中介效应

为了分析文化融合、社会变迁背景下大学生自我观的特点,及自我构念与自尊、关系和谐、主观幸福感之间的关系,采用了自我构念量表、自尊量表、关系和谐量表及主观幸福感量表对446名大学生进行调查.结果显示:(1)文化融合、社会变迁背景下,代表集体主义文化价值观的互依我在大学生自我观中仍占优势.大学生自我观可分为二元型、独立型、互依型和边缘型.本研究中,四种类型所占比例分别为32.5%、18.6%、18.0%、30.9%.(2)自我构念与主观幸福感显著正相关;不同自我观类型大学生在主观幸福感上差异显著,二元型个体主观幸福感水平最高,边缘型最低,独立型、互依型处于中间水平.(3)自尊在独立我与主观幸福感间起到完全中介作用;互依我一方面通过关系和谐间接影响主观幸福感,另一方面,通过关系和谐对自尊的促进作用影响主观幸福感.     

幸福感的中西差异:自我建构的视角

幸福感本质上是文化定位的,然而以往的幸福感研究大都只关注中西幸福感的共同性,而很少考虑两者的差异性。以中西自我建构的差异代表个人—集体主义文化的差异,通过对比中西自我建构与幸福感的差异,发现中西幸福感在本源、意义、联系与时间四个维度存在显著差异。中国人的幸福感具有明显的和谐性、价值性、社会性与未来性四个特征。中国人幸福感四个特征的确认为我国幸福感理论和应用研究的本土化提供了一个有价值的视角。     

从《达摩流浪者》看“垮掉的一代”作家对佛教的接受与误读

“垮掉的一代”是20世纪50年代在美国兴起的社会、文化运动.佛教为“垮掉的一代”作家提供了丰富的精神资源.杰克·凯鲁亚克被称为“垮掉之王”.他的小说《达摩流浪者》较为集中地体现了“垮掉的一代”作家的佛教观.凯鲁亚克、加里·斯耐德等人接触到佛教诸多方面的内容,但他们对佛教的接受又具有明确的选择性；他们对佛教基本概念的理解大致正确,但同时对佛教的核心理论又存在相当程度的误读.     

高绩效工作系统会降低员工幸福感吗？来自元分析的证据

基于53篇文献的55项独立研究、研究样本总人数达51750的数据,对高绩效工作系统与员工幸福感的关系进行了元分析,并检验了文化和行业差异对二者关系的调节作用。结果表明:(1)高绩效工作系统对员工幸福感各维度均存在显著的正向作用,即具有“一致效应”,而非“矛盾效应”。(2)文化情境调节了高绩效工作系统与员工幸福感的关系,在高权力距离和集体主义文化情境下,员工感知的高绩效工作系统与主观幸福感、心理幸福感、健康幸福感的正相关更强。(3)行业对高绩效工作系统与员工幸福感的关系具有显著的调节作用。相比生产性服务业,医疗服务业员工感知的高绩效工作系统与主观幸福感的正相关更强;但医疗服务业员工感知的高绩效工作系统与健康幸福感的正相关低于生产性服务业。研究结论有助于全面理解高绩效工作系统与员工幸福感的关系,启示学界重新认识和审视高绩效工作系统的价值。     

论藕益智旭的儒佛会通思想

藕益智旭是晚明时期的四大高僧之一,在中国佛教史上占有重要地位.智旭的佛学思想体现出明显的圆融各家各派特色,对佛教与儒学的会通可以从三个方面来看:一是心性论的会通,对儒学心性论中的许多范畴和命题都作了佛学化的诠释;二是修养论的会通,他继承了前人以佛教之五戒来解释儒家之五常的思想,并提出五戒高于五常;三是孝道观的会通,他统一了世间孝与出世间孝,并进一步将儒家的孝和佛教的戒与慈结合起来.智旭的儒佛会通思想不仅使得佛教与中国本土文化达到了一个新的契合高度,而且也表明晚明佛教摆脱衰落困境、走向复兴的迫切要求.     

中国佛教圆融观及其现代意义

中国佛教运用判教的方式圆融了佛教经典的各种教理,形成了天台、华严两大教理思想体系。中国佛教认为各种修行方法都不过是安心、明心、开悟的方便,从而实现了修行方法上的圆融。中国佛教用“格义”、“比附”、“会通”的办法,与儒道两家相互圆融,在中华文化结构中获得了一席之地。从“不敬王者”到“礼拜君亲”,从“乞食分卫”到“农禅并重”,佛教终于融入了中土世俗社会生活之中,取得了僧俗之间的圆融和谐。当代人间佛教发展的一个基本思想就是,要以圆融的智慧引导佛教与社会主义相适应,与其他宗教和平相处,积极契合当代众生的根性。     

西夏佛教与汉藏圆融

本文从宗教史、文献学等方面讨论西夏时期的“汉藏圆融”佛教。作者提出“广义”和“狭义”的“汉藏佛教”概念,并为之进行讨论。本文集中在“狭义”的汉藏佛教,并为之采纳不同西夏佛教文本中的材料佐证。作者认为汉传和藏传在西夏时期有比较广泛交流,无论在西夏文佛教词汇或文本义理内容皆可见其痕迹。从思想架构角度观之,汉藏圆融的基础为汉传华严思想,主要是澄观和宗密的思想典范,即是所谓“性起/缘起”的架构。藏传佛教密法属于“缘起”范围。     

莲池大师的三教融通思想

本文以明末“三教合一”的社会思潮为背景,分析了莲池大师的三教观。大师以佛教为本位,以华严的圆融精神融通儒道思想,为佛教修学提供理论和实践上的指导。《自知录》是这一精神的集中体现。     

国外社会心理学领域中主观幸福感的研究进展

社会心理学领域扩展与深化了现代主观幸福感的研究。本文介绍了国外社会心理学领域中有关主观幸福感研究的5个方面的新进展：适应与主观幸福感、记忆与主观幸福感、消极因素与主观幸福感、友好关系与主观幸福感、文化与主观幸福感,勾画出了幸福感的完整风貌,增进了心理学对主观幸福感的理解。     

名学、辩学与逻辑

中国古代有名、辩研究之实,而无“名学”、“辩学”之称。自我国近代学者开创以西方传统逻辑参证中国固有名、辩的研究模式后,“名辩”遂成了“中国古代逻辑”的代名词。实际上,所谓的“名辩逻辑”是从来没有经过严格论证的。从一些研究者所勾勒的“名辩逻辑”体系来看,其所描画的概念论、命题论、推理论等主要内容,都不是真正的类似于西方传统逻辑那样的逻辑理论,“名辩逻辑”在中国古代是根本不存在的。众所周知,作为世界上第一个形式逻辑体系,亚里士多德逻辑的创立,主要得益于古希腊数学方法的借鉴,古希腊的语言学研究也为亚里士多德逻辑提供了有益、有力的支持。而在中国古代并不具备创立亚里士多德逻辑那样的条件。中国古代的科学基本上停留在经验领域,并没有上升到理论科学的发展阶段,中国古代的几何学本质上是一种文字几何,缺乏严格推理的手段。以象形文字为基础的汉语言的特点,也不利于逻辑科学的建立。然而,否定“名辩逻辑”的存在,并不等于否定“名辩”的理论研究价值。中国古代的“名”是指事物的名称,名学是中国古代以名为研究对象,以规范名实关系为核心内容的关于事物名称的思想理论。中国古代的“辩”即论辩,辩学是中国古代以辩为研究对象、以探讨论辩原则和论辩方法为核心内容的论辩理论。名学不是辩学,它们的研究对象、研究内容是不能相互替代、也是不能相互包容的。在中国古代,不存在既非名学、亦非辩学的“名辩学”。     

Putting the “We” Into Well‐being: Using Collectivism‐Themed Measures of Well‐Being Attenuates Well‐being's Association With Individualism

Studies repeatedly have documented that societal well‐being is associated with individualism. Most of these studies, however, have conceptualized/measured well‐being as individual life satisfaction—a type of well‐being that originates in Western research traditions. Drawing from the latest research on interdependent happiness and on family well‐being, we posit that people across cultures pursue different types of well‐being, and test whether more collectivism‐themed types of well‐being that originate in Confucian traditions also are associated with individualism. Based on data collected from 2,036 participants across 12 countries, we find support for the association between individual life satisfaction and individualism at the societal level, but show that well‐being's association with individualism is attenuated when some collectivism‐themed measures of well‐being are considered. Our article advances knowledge on the flourishing of societies by suggesting that individualism may not always be strongly linked with societal well‐being. Implications for public policies are signaled.     

The mediating role of relatedness need satisfaction in the relationship between charitable behavior and well‐being: Empirical evidence from China

Based on self‐determination theory, the current research aimed to explore the potential mediating effect of relatedness need satisfaction on the relationship between charitable behavior and well‐being in the Chinese context. Employing a cross‐sectional design, participants reported data on the aforementioned variables in Study 1. The results indicated that relatedness need satisfaction mediated the positive relationship between charitable behavior and hedonic well‐being and that between charitable behavior and eudaimonic well‐being. Subsequently, a field experiment was conducted in Study 2. Participants rated their levels of relatedness need satisfaction and well‐being after charitable donation behaviors were primed. We again observed consistent results. Specifically, charitable behavior was positively associated with both hedonic and eudaimonic well‐being, and these relationships were mediated by relatedness need satisfaction. The above findings help to clarify the association between charitable behavior and people's subjective feelings (i.e., well‐being), and they deepen our understanding of the underlying mechanism from the perspective of psychological needs satisfaction.     

老年人社会适应性与主观幸福感的结构关系

该研究通过编制适应老年人的社会适应性与主观幸福感问卷,探讨了老年人社会适应性与主观幸福感的结构关系。结果表明,问卷具有良好的结构效度和内部一致性信度,人际交往适应性和角色转换适应性对主观幸福感各维度具有显著的预测价值,生活自理适应性对积极情感具有显著预测作用,但预测力不如人际交往适应性和角色转换适应性,而社会整体变化适应性对主观幸福感不存在预测的价值。地区差异对老年人社会适应性和主观幸福感结构预测关系存在显著的调节效应。     

Relational mobility promotes subjective well‐being through control over interpersonal relationships among the Chinese

The present research investigated the relationship between relational mobility (RM) and subjective well‐being and revealed its psychological mechanism among the Chinese. Study 1 demonstrated that RM positively predicted subjective well‐being. In Study 2, imagined ecology with high RM led to higher expected subjective well‐being relative to that observed in low RM. In Study 3, a correlational study, interpersonal relationship mastery mediated the relationship between RM and subjective well‐being. This result was replicated by an experiment in Study 4. These findings highlight a socioecological perspective in understanding people’s subjective well‐being and shed light on understanding the relationship between different types of mobility and subjective well‐being.     

BUDDHISM,NATURALISM, AND THE PURSUIT OF HAPPINESS

Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist and utilitarian strands in Buddhist ethics is more complex than the book suggests. Flanagan is right to criticize incautious and imprecise claims that Buddhism will make practitioners happy. We can make progress by distinguishing between happiness in the sense of a Buddhist version of eudaimonia, and happiness in the sense of attitudinal pleasure. Doing so might result in an interpretation of Buddhist views about happiness that was simultaneously philosophically interesting, historically credible, and psychologically testable.     

"旧人"的否弃和"新人"的形塑--论马克思对人的价值形象的设计

任何关于人的理论都有自己理想的人的价值形象。它既是观察和评价现实生活的标准,也是实践活动所追求的目标。本文旨在将马克思所设计的人的价值形象从他复杂的理论构造中剥离出来。马克思关于人的理论以批判性的建构为鲜明特色,他对理想的人的价值形象的设计跟他对人的实际生活状况的否定是相辅相成的,亦即对“旧人”的否弃和对“新人”的塑形是同时进行的。这个“新人”的主要内涵如下：人应该是民主制度下的人。应该是追求现实幸福的人,应该是自由地自觉地活动的人,应该是全面发展的人。     

人格研究中国化之我见

人格是一个人的存在方式。人不是一个纯自然的范畴,而是受社会文化和历史制约的。当今西方人格心理学不是普世的人格心理学,它虽然有多种定义,但其核心是强调个人的独特性。中华文化注重个人所肩负的社会义务、历史责任和道德价值,强调个人要正确处理与他人、与集体、与社会、与自然界的关系,而不是个人的独特性。人格研究中国化就是从中国的实际出发研究中国人的人格,努力创建具有中国特色的人格心理学,更好地为我国的人才培养和社会发展服务。我们在教学中应当引导并支持学生厘清概念,深入中国实际,采用质性和量化相结合的方法开展人格的中国化研究;鼓励师生学以致用,优化人格,成为幸福的进取者。     

Does power boost happiness? The relative importance of personal versus social power in two cultures

Researchers have revealed that power has both independent and interdependent aspects, and how the two dimensions are activated depends on contextual goals and values. In the present study, we tested the differential effects of power on happiness in two cultures that differ in their relative emphasis of social relations. We hypothesized that in an interdependent culture (South Korea), power based on interpersonal connectedness (i.e., social power) would enhance happiness more than would power that stems from independence from others (i.e., personal power). In contrast, in an independent culture (America), we examined whether personal power would bring more happiness than would social power. Findings showed that social power increased life satisfaction but personal power decreased affective well‐being among Korean participants. In contrast, American participants' personal power enhanced their subjective well‐being, but their well‐being did not differ by levels of social power. Implications of these findings for types of power, happiness, and culture are discussed.