"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…     

"与时俱进"和"相适应"

道教思想源远流长,经久不衰,很重要的一点就在于道教思想深深的扎根于中华民族文化古老而不断更新的土壤之中,既保留了中华文化的精髓,又能随时代的变化发展而变化发展。道教发展到今天已有两千余年,始终同中华民族的发展历史息息相关。现在,我国已经进入了社会主义初级阶段,开始全面建设小康社会,中国道教必须与时俱进,也就是要与社会主义社会相适应,这已经是人们普遍的共识和一个不争的事实。当前人们关心的问题是:道教要“与时俱进”,进什么,怎么进?说同社会主义社会“相适应”,什么需要去“适应”,怎样才算“适应”?就此问题,谈谈个人的…     

"做人"与"做事"

"做人"与"做事"是两个既重要又具有普遍性和活力的日常道德规范概念,在传统道德和现代性道德转型日益显著的今日中国,分析这两个看似普通实则艰难的伦理语汇具有重要性.在这样的背景下,笔者就廖申白教授作出的这方面论证进行了分析讨论,指出两者在日常伦理学方面的一些特点,以及在基础德性论与内部外部论证上的逻辑推导关系,并论述了这一基于"做人"和"做事"两个概念形成的初步理论的其他特征.     

"正是者"的"思"与"爱"

本文分析奥古斯丁三一神学中人的“是”的来源、方式、内容和品质。(1)人的“是”来源于创造主,上帝作为“我正是我所正是”的“正是者”,创造了人的“是”,故而人的“是”是“正是”。(2)由于上帝是一而不是多,上帝有其固有的“同一性”,故而人亦有其“同一性”。(3)但由于人不是上帝,而是介于上帝与虚无之间,因此人“是”的方式不是“永恒”,而是作为“永恒”尘世形象的“时间”。(4)人的时间之“是”中,集中体现了上帝形象的,乃是“现在”或“正是”,作为“活生生的现在”,“正是”将“过去的现在、现在的现在、将来的现在”统一在一起,构成人的活生生的同一性。(5)奥古斯丁对“活生生的现在”分析是与意识分析结合在一起的,过去一记忆、现在一理解、将来一预期。(6)人“正是”的内容主要是“思”。(7)决定“正是”的品质的,是与“思”紧密连结在一起的“爱”。     

"敌人"与"筵席"

近日再读诗篇23篇时,我的心经历了强烈的震撼,特别是第5节——“在我敌人面前,你为我摆设筵席;你用油膏了我的头,使我的福杯满溢”。这句话让我大得安慰,也让我惭愧不已。这句话是作者大卫的心灵独白,是他在困苦当中发出的感恩与赞美。他承     

"人本"与"民本"

"人本"与"民本"是两个既有联系又有区别的概念.这两个概念可以说都是中国传统的思想,而又是近现代的表述[1].简言之,"人"相对于神和物而言,"人本"是普遍的哲学或文化的概念;"民"相对于国家和执政者而言,"民本"是政治哲学或政治理念的概念.     

"爱心"与"见识"

第六期<天风>在"媒体扫描"一栏中有一篇题为<忧心:乐于助人成'另类'>的文章,读后很受启发.尤其是编者写的一段"随感",觉得很有见地.的确是这样,我们不能让这个社会失去诚心和爱而变得越来越冷漠,我们需要付出真善美,去融化假丑恶.既然那些人知道在教堂里能够获得更多一点的爱心,那就让我们这些基督徒凭着自己的力量去证明这一点吧!     

"六家"、"九流十家"与"百家"

本文认为,先秦时期所称的"家",主要有两种不同的含义."六家"、"九流十家",与先秦至汉代所称的"百家",不是同一范畴内的概念,它们之间并不互相排斥.后人不了解"家"的这两种含义,更不了解"六家"、"九流"所产生的背景,对于先秦学术思想史有误解.     

"曾经"到"如今"

曾经我「们是一叶浮萍在急流中随波飘荡主啊你敞开博大的胸怀让我们扎根在你的心房曾经我,们是一株蔓藤生活在只有黑暗的地方主啊你却甘作嶙峋的篱笆支撑着我们去感受阳光曾经我们是失巢的孤雁展着稚翼在海空徘徊主啊你让我们成了归鸿恩典漫及弯苍曾经我们是小小的莹火虫无法照亮前行的方向主啊你用柔和的声音为我们导航让我们进入那属我心灵净地的教堂曾经我们的心灵流失在荒野无法适从那份冷清和凄凉主啊踏着你殷红的足迹许多迷失的羊儿回到这片菌茵草场曾经我们在传福音的路上困难重重··一曾经我们在十字架前潜然泪下……就这样我们从…     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"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.     

"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".     

“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。     

The development of children's understanding of "because" and "so"

Children's (5 years, 8 months to 8 years, 4 months) comprehension of "because" and "so" was assessed on both enactment and sentence completion tasks. The use of a within-subject design permitted performance on each task to be interpreted in terms of performance on the other. The pattern of results provided evidence against a componential model for the acquisition of causal connectives. This model holds that the two meaning components (cause, order) are acquired separately, with the order component being acquired several years later than the causal component. The results also were in accord with predictions derived from a contextual model of children's developing understanding of terms expressing logical relationships. This model posits that the understanding of relational terms is initially context dependent, such that children can understand relational terms when they express familiar relationships, but experience difficulty in forming representations of novel relationships solely on the basis of linguistic input. The lexical components of because and so are understood during the context-dependent stage, and the transition from context-dependent to context-independent understanding does not reflect further lexical development, but rather increasing facility in dealing with decontextualized linguistic input.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.