为什么世界惟一的印度教国家不复存在？

尼泊尔是世界上惟一的一个印度教立国的君主制国家。2006年5月18日尼泊尔议会通过决议,宣布尼泊尔为"世俗国家",废除印度教为国教。     

关羽被神化的由来

关羽被神化,始于南北朝时的一个故事,并深得当地老百姓的信奉。宋、明、清三代皇帝不断加封标榜,以期人们忠君。然民间则以关羽的“信义”为做人做事的榜样。在上层和民间的共同作用下,关羽不断被神化,关帝庙遍布于天下,其“义”的精神与孔子“仁”的教诲一样深入人心。     

Why being right is not enough: Predicting defensiveness in the face of group criticism

Criticism of a group can be a catalyst for reform and positive change. Despite this, group-directed criticisms can sometimes face high levels of defensiveness, and can do so even if the comments have objective merit. In this article I review research on group-directed criticism and formulate a model designed to predict when and why people will express defensiveness in the face of criticisms of their group. I argue that, when deciding how to respond to group criticism, people weigh up three independent sets of considerations: (1) attributions about the motives and agenda of the critic (“why would they say that?”), (2) questions about whether the critic had obeyed identity-related rules in the timing and delivery of their criticism (“was it appropriate for them to say that?”), and (3) questions about whether it is in the long-term interests of the individual and the group for them to express support for the criticisms (“strategically, what is the best way for me to respond?”). Practical implications of the model for promoting positive and open communication within and between groups are discussed.     

试析爱德华一世驱逐犹太人的原因

1290年英王爱德华一世对犹太人的驱逐是欧洲历史上发生的首次大规模驱犹事件,凭借犹太人对王权的依附,王室对犹太人严重剥削,导致犹太人对王室财政支持能力下降;犹太人从事放贷业引起中小地主的土地流转,集中到教会和大贵族手中,对王权造成了一定程度的威胁;爱德华一世企图鼓励犹太人改宗,但是犹太人对本民族宗教的坚定信仰使国王的政宗政策以失败而告终;英国国内频繁出现的血祭诽谤案引起普通民众反犹情绪高涨,这一切最终导致爱德华一世驱犹事件的出现,并为欧洲大规模驱犹树立了一个样板。     

Why not give your client a counter: A survey of what happened when we did

A perusal of the recent literature of behavior modification shows an increasing emphasis on the use of self-recording as a research tool (see for example, Barlow et al., 1969; Duncan, 1969; McFall, 1970; Johnson and White, 1971 ; and Ackerman, 1972). In addition, self-recording is being more frequently utilized as a method of teaching students, clients and patients to (a) observe themselves more precisely, (b) assess the effects of treatments which they apply to themselves, with or without the guidance of a counsellor or therapist, and finally (c) provide the latter with objective information (see for example, Stuart. 1967; Lindsley, 1969; Kanfer, 1970; Duncan, 1971; Watson and Tharp, 1972; Mahoney and Thoresen, 1974; Thoresen and Mahoney, 1974; Zimmerman, 1975).

Several researchers have suggested and provided evidence for the notion that self-recording of one's own behavior can be a reactive measure which leads to behavior change on the part of the recorder without the addition of further treatment (see for example, McFall, 1970; Johnson and White, 1971; McFall and Hammen, 1971; Kazdin, 1974; and Lipinski and Nelson, 1974). Preliminary results which each of the present authors have observed with some self-recording clients confirms the above observation. Furthermore, we have also observed that self-recording can sometimes lead to unexpected, therapeutic side-effects. For example, the junior author recently gave a golf counter to a 17-year-old female patient who reported having many impulses to “go back and check” things before leaving her home. These impulses were usually acted upon and one of the consequences of this was that the patient usually kept her parents waiting when the three had to go out. This patient was asked to wear a golf counter, which was given to her, to count the number of times each day that she had an “impulse to check”. In an interview with her following a 7-day counting period, she reported that she had not been aware that she had so many impulses (103 the first day of counting); she actually felt revulsion with herself upon clearly seeing how frequently she had these impulses; she had more impulses when nervous and fewer when relaxed; and finally, both the number of impulses and the actual number of times she acted upon them were markedly reduced over the 7-day counting period. This set of results, together with other (albeit less dramatic) results, suggested to us that some clients can benefit merely by self-recording their own behavior. For some the benefit may be greater awareness or knowledge of the self-recorded behavior, for some it could be actual behavior change, and for some both benefits might be achieved.

To our knowledge, no study has been conducted which has surveyed such possible benefits of self-recording across a number of clients and under conditions in which many therapists are involved. The purpose of the present study was to explore the effects of self-recording, per se, across many clients who were being seen by many different therapists. We did so by recruiting therapists who would be interested in trying out the procedure of having one or more clients self-record.     

西方国家的世俗化革命：迄今为止没有波及美国

根据国际社会调查署的调查数据,作者指出,在近现代社会,与不断发展的世俗化潮流相比,宗教出现不断衰落之势。尽管宗教还保留着一定的影响力,而且在全球很多地区出现了宗教复兴的潮流,但是,对于上帝的虔信和崇拜,已经在除美国之外的发达国家近乎土崩瓦解。同时,无神论社区正在不断扩展,而且日益强大。作者指出,达尔文《物种起源》一书对宗教信仰产生了前所未有的巨大影响。对于进化论的理解程度和宗教信仰以及实践程度呈负相关。发达国家中最世俗化的国家——日本对于进化论的理解最为深刻和普遍。而在有神论盛行的美国。对于进化论的理解程度是这些国家中最低的。无神论著名的预言就是：科学技术的发展将会导致超自然主义的衰退。     

When 'knowing how' is not enough

Two cases are described of students with a common presenting problem — an inability to concentrate while studying. The factors contributing to poor concentration are explored. Some conclusions are drawn about the types of counsellor interventions which might be useful when working with such students.     

不怕鬼的苏东坡

光明磊落、刚直不阿的苏轼,在北宋嘉佑六年(公元1061年),二十四岁时就任大理评事签书凤翔府判官。他一到任即逢天旱。为顺应民意,他写好祷告天地的祭文,与太守一起斋戒沐浴,十分虔诚地敬告神灵。并派专人登上太白山,于龙湫取回一钵“龙水”。他和太守在庙前对天祈祷,不知是凑巧还是精诚所至,竟然连续三天降下喜雨。然而,还是这个苏轼,一次途中遇到兵卒中邪,在终南山下脱得一丝不挂,口吐狂言,不成体统。随从告诉说这是“冲撞了山神”。苏轼让人给他穿上衣服,他立即撕掉,仍胡言乱语不止。苏轼无奈进入路旁的山神庙祈祷道:“……随行一兵狂发,…