“神功“揭秘变味之谜(第三部分)

〔表演过程〕助手将一瓶人们常喝的北京二锅头和两个透明玻璃杯放在桌上。主持人请上台来一位会喝酒的观众,让他把酒开封,往两个玻璃杯中各倒半杯,并请他尝一尝是不是正宗的北京二锅头?观众饮了一小口,巴达巴达嘴点头称“是”。主持人将酒杯放在桌子的左右     

神功揭秘--"意念"之神

一、意念辨色、认字 〔表演过程〕主持人:下一个请大家欣赏的节目叫“意念辨色、认字”。我们这里有一块黑板、一盒彩色粉笔,我们请上台来五位观众,在黑板上写字,您用什么颜色的粉笔写字,就写什么颜色。如果您用的是红粉笔,就写个“红”字,用黄粉笔就写个“黄”字。字写得越大越好,直径最小不少于10公分。我们的“气功大师”在三米以外背对黑板,通过意念会把您写的字和它的颜色同时认出来。欢迎胡“大师”上场！ 胡“大师”满脸微笑,迈着矫健的步伐走上台来。他先走到黑板前,用步量出了距离后站定,助手     

谁的人生不委屈

正早年间,美国有家电视台,播出了个很轰动的节目。主持人请一位极有声望的心灵导师出场。导师向观众展示一只有许多小抽屉的木箱,把木箱留给主持人,然后转过身背对观众。他要表演的是:透视你的心!第一个上来的是位家庭主妇,心灵学导师并不回头,说:请主持人拉开木箱上标号为6的小抽屉,取出里边的信封,交给这位观众。     

失算的大师

在一次晚会上,著名的心算家阿伯特·卡米洛又一次公开表演。他站在表演台上,请台下的观众给他出速算题,来者不拒,谁出都行,以检测他那计算机般的速算能力。这位天才的心算家在许多国家表演过,还从来没有被任何人难倒过。台下已有5位观众先后出了些难题,照样谁也没能难倒他。     

如何用经济学的思维卖出更多的杯子

正如今想做好生意,没有一点儿经济头脑可不行。咱们先来看一个案例:当一家公司请你来为它们生产的玻璃杯做产品策划,你如何定价才能最大限度提升产品的价值?我们用经济学的思维来给这个玻璃杯"镀金":第1种卖法卖产品本身的使用价值,只     

突破思维定式

美国一所中学的一位老师上课时出了一道题:"8减6等于2,8加6也等于2,有这种可能吗?请举例说明。"一位反应敏锐的男生站起来,有条不紊地回答说:"在数学上,8减6等于2是对的,     

黄金和石头

有两个似乎是逆反的故事。故事一:有位巴格达商人深夜在空旷无人的山路上行走。忽然一个神秘的声音对他说:“请弯下腰来,捡起路边的几颗石子,放在衣袋里,明天早上你将因此而获得欢乐和忧愁。”     

自牧(十一)

(二十七)金色年华 公元前六世纪,古希腊有位哲学家、数学家,名叫毕达哥拉斯(Pythagoras).他的一位高足,教团成员之一,因贫病交加,被一位善士收留,但无起色.临终前将一幅五角星图留给主人,并说: "请将这囹挂在门外,必有人报答你."后来,他的同学路过此地发现此图,乃厚报家主.他的同学看到了他所发现的"黄金分割". "黄金分割"或称"内外比".不相邻两个顶点之问连成的一条直线,必与其间另一顶点引出的两条直线相交.设若不相邻两顶点之间的距离为1个单位,则任一顶点至交点的距离必为0.618或0.382(1-0.61 8).化学试验、药剂调配、抽样检查等,每每从0.618开始,可收到事半功倍之效.     

"包装院士"令人忧虑

近些日子多次听到提出"要培养大师级人才,要有计划培养本校的院士.方法是:申报科研课题时,把培养对象的名字放在第一位;写论文把他的名字放在第一位;出书把他的名字放在第一位;申报科研成果奖把他的名字放在第一位;评先进授荣誉称号把名额给他;成果奖申报时要尽量拔高,力争在省部级评为一等奖.这样到国家级就可评为二等奖,而二等奖是评院士的基本条件…….要包装好培养对象,就可以早出院士,××××大学就是这么搞的.有了院士好处多;学校的名气大、地位高,对争211工程名额、争课题、争经费、争排名都有利."     

突破思维定式

美国一所中学的一位老师上课时出了一道题：“8减6等于2,8加6也等于2,有这种可能吗？请举例说明。”一位反应敏锐的男生站起来,有条不紊地回答说：“在数学上,8减6等于2是对的,8加6也等于2则是不可能的。一个不可能的问题作为可能被提出来,肯定有其合理的成分,所以8加6等于2是可能的。     

"Psychotherapy" versus "treatment"

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.     

"Enmeshment" and "Fusion"

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.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

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".     

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

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     

"石狮"、"风水"与"吉祥"

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…     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

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.     

"Us" and "Them":

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.