试论老子的养生观

老子的养生观根植于其博大精深的哲学思想;老子的养生思想是我国古代养生思想的理论基础,几乎所有的养生家和医学家都受到其养生思想的影响,被后世诸多大家加以继承、借鉴和发扬;老子的养生观主要有“勤行自律”、“三分长寿法”、“静以养神”、“顺应自然”、“虚心实腹、弱志强骨”、“恬淡寡欲”、“淡泊名利、功成身退”和“咽津养生”。     

论老子的和谐观

和谐，是道教追求的理想境界，从先秦开始，道家即对这一理念展开了阐述。尤其是在处理人与社会、人与自然关系方面，和谐的思想得到了充分的表现。这里，就老子的和谐观及其普世价值略作论述，以求证于学界。     

冯友兰的老子观研究

老子和冯友兰都是从中原大地走向世界的哲学家。冯友兰虽然是理学一系的现代新儒家学者,但对老子思想也非常重视;在其"三史"[1]和"六书"[2]中,冯友兰提出了系统的老子观。那么,建国前冯友兰的老子观都有哪些内容?他与中国哲学史学科创立时期的其他中国哲学史家的老子观有哪些不同?     

对于中国古典道家"自我"的一种新的解读

中国古典道家中并没有“自我”这一概念,但却拥有丰富的关于“自我”的思想。该文在对照西方传统自我观念的基础上,理解中国古典道家的“自我”。指出道家的自我是一种无知的自我、无为的自我、无欲的自我;是一种顺应的自我;是一种幽默化的自我。希望这种解读在某种意义上能够丰富与发展“自我”的概念,并为心理学对于当代中国人“自我”的研究提供些许借鉴。     

老子与孔子语言观之比较

老子的语言观来源于他的哲学观点 ,他在把自然看作是阴阳合一的统一体时 ,认为阴柔是矛盾的主要方面 ,阴柔必然能战胜刚强 ,因而他片面提倡阴柔而否定刚强 ,这就使得他的人生观中不可避免地带有消极的因素 ,从而导致了语言观的消极。他尽量地弱化语言的功能 ,否定语言形式的作用 ,但他的“正言若反”的命题却闪烁着辩证法的光辉。孔子的语言观主要来源于他的伦理学观点 ,他认为语言是心灵的外现 ,属于“仁”的道德范畴 ,因而他充分肯定了语言的功用并提出了在交际中运用语言的一些基本规律 ,对我国语言的发展作出了巨大的贡献     

老子道法自然的心理保健观初探

文章结合心理保健,对老子《道德经》的精髓＂道法自然＂进行现代阐释,探索符合当代国人的道法自然的心理保健观。文章主要探索了道法自然心理保健观的原则,方法及研究意义。道法自然的心理保健观的基本原则是＂无为＂、＂不争＂、＂守弱＂,由此延伸出道法自然心理保健观的基本方法＂致虚守静＂,＂抱一＂。道法自然心理保健观的研究意义在于它不仅适合中国人内道外儒的民族性格,还能使个体有效应对当前复杂多变的环境。     

自我观的新形式:有关自悯的研究论述

由于自尊并不能完全地预见个体心理健康的程度,许多研究者提出了新的构念。本文介绍了其中的努力之一,在吸收东方佛学思想的基础上,Neff于2003年提出了自悯这种新的自我观形式。文章介绍了自悯的成分,即自我友善、普遍人性感和正念以及相关的研究方法;然后,从早期经验、社会文化的角度讨论了自悯的影响来源;在心理功能方面,自悯能有效地帮助个体应对负性事件,增强积极的心理品质和力量,对人际知觉和互动也有重要影响。自悯的这些积极功能已经在临床上得到了运用。最后,对未来的研究方向进行了展望。     

浅议《老子》的"无欲"观

"欲"是否应当得到满足,满足至何种程度,这是人们一直讨论的问题.<老子>提出"无欲"的思想,并且认为"无欲"是人应当追求的终极目标,要达到"无欲",则需要采用"应"的方式.     

无我：佛教中自我观的心理学分析

“无我”不仅是佛教心理学的核心, 也是佛教心理学关于自我本质的独特见解：微细难知的末那识是自我产生的根源; 东方式禅定是自我研究的方法; 自我是五蕴和合的幻相, 无我是假我与真我的统一。佛教心理学以“无我”揭示了自我的真谛, 是对西方心理学自我研究范式的一种补充与超越。     

冲突世界中的和谐对话——老子和谐观给世人的提示

我们来到老子晚年定居讲学地区的西安,参加此次以"和谐世界,以道相通"为主题的"国际道德经论坛",其重要意义之一,便是会聚东西方学者,借老子的智慧来为我们当前扰攘不安的世界进行一次盛大的文化与哲学对话。我曾多次出席西安举办的老子学术讨论会,此次论坛国际学者的对话,要比以往更具有时代性意义。下面我想对老子思想的现代意义略作论述。     

青少年学生身体自我特点的初步研究

本研究编制的青少年学生身体自我量表具有较高的信度和效度,该量表包含五个因素：相貌特征、运动特征、身体特征、性特征和负面特征。我国青少年学生的身体自我在总体上不存在性别差异,但女生对自己在运动特征和身材特征上的满意度显著高于男生。从中学生到大学生的年级发展趋势看,青少年学生身体自我的满意度总体上呈下降趋势;随着年级的升高,他们对自己的身体越来有越多的不满意。     

Phases of Group Development: A View from Self Psychology

This paper delineates four phases of group development from the standpoint of self psychological theory. The author contends that a stable sense of groupself develops over time and that the groupself has a distinct number of phases, each of which has a therapeutic impact on members. The individual patient's selfobject experiences include a relationship to the group-as-a-whole, a transference state of which the leader is but one part. Thus, rather than dilute the transference, group analysis offers a unique opportunity to help the individual experience him or herself within a selfobject matrix that extends beyond the dyad. Group analysis leads to a strengthening of the self, especially as it enables the self to experience itself as part of a group identity, which provides alter-ego selfobject experiences, as well as a sense of acceptance within a larger community. This paper attempts to clarify how different selfobject experiences may be highlighted within the groupself at different stages of group development.     

惟我与无我：中西方自我观比较新解

该文从自我意识发展的轨迹来诠释中西方自我观的差异。认为从自我意识发展的动态过程来看。中西方自我处于不同的发展阶段：西方心理学将自我视为精神发展的核心,是“惟我”的;中国人文主义心理学则认为执着于自我将阻碍个体发展,心理发展的最高境界是对自我的超越．因而是“无我”的。自我研究方法的差异,表现为寻找自我实体的西方实证方法与可以深入自我背后本源的东方式禅定。     

简析《老子》管理思想的战略性思维及其时代意义

《老子》既蕴含着丰富的管理思想,又渗透着战略性思维,其战略思想与《孙子兵法》的战略思想有着辩证统一性,对现代企业战略管理具有重要的指导意义。     

An Electrophysiological Investigation of the Effects of Social Rejection on Self Control

Previous studies have shown that social rejection leads to impaired performance on a variety of tasks that require self control, including the Stroop color-word interference task; however, mechanisms underlying the effect remain to be elucidated. We attempted to clarify the effects of social rejection on self control resources by measuring event-related potentials (ERPs) during a computerized Stroop test. Stroop performance and ERPs from 54 participants in rejected, control, and accepted groups were analyzed. A significant difference in the pattern of results for the N450 ERP was found, with rejected participants showing less negativity on incongruent trials and more on congruent trials compared to accepted participants and controls. The results suggest social rejection reduces the engagement of cognitive control mechanisms, and are more consistent with a limited strength resource model than with limited capacity resource models that focus on limitations in attention.     

Between Minimal Self and Narrative Self: A Husserlian Analysis of Person

The distinction between minimal self and narrative self has gained ground in recent discussions of selfhood. In this article, this distinction is reassessed by analysing Zahavi and Gallagher’s account of selfhood and supplementing it with Husserl’s concept of person. I argue that Zahavi and Gallagher offer two compatible and complementary notions of self. Nevertheless, the relationship between minimal self and narrative self requires further clarification. Especially the embeddedness of self, the interplay between passivity and activity, and the problems of uniqueness and persistence are better understood with Husserl’s analysis of person and its central concepts of position-taking, habitualities, and overall style. The embeddedness of self is elucidated by outlining how person is related to its environment, to other people, and to its past. This relational notion of self is both passively constituted and actively shaped: person mediates between minimal self characterized by perspectival ownership and narrative self based on authorship.     

自我对话与情绪智力的关系:自我意识的中介作用

以389名大学生为被试,采用自我对话量表、自我意识量表和情绪智力量表,考察了三者之间的关系,以说明自我意识在自我对话与情绪智力的关系中所起的中介效应。结果表明,在中国大学生群体中,自我对话的自我激励维度得分最低,其次是社会评价维度,自我批判和自我管理维度得分最高;自我意识在自我对话和情绪智力的关系中起着完全中介作用;自我意识包含两个维度即私我意识与公我意识,私我意识在自我对话与情绪智力的关系中起着部分中介作用,公我意识在自我对话与情绪智力的关系中起着部分中介作用,并且私我意识的中介效应大于公我意识的中介效应。     

The Self As a Complex Adaptive System,Part IV: Making Sense of the Sense of Self

This article proposes that when we speak of “the self,” reference is being made to the person and not to a homunculus that is located in a person's psyche; when we speak of the sense of self, we are referring to the person's mental activities, whether these are consciously, nonconsciously, or unconsciously experienced. It suggests that central to our understanding of our mental activities is an evolutionary perspective; in particular, the recognition process that permits us either to adapt to our environment or to reshape our environment to make it conform to our survival needs. Finally, it delineates some of the components and attributes of the sense of self that describe its major dynamics. These are discussed within the context of the three levels of analysis: the neuropsychological, the introspective, and the interpersonal domains.