头上长角非"角仙"

一天,多时不见的小龚来访。好友见面,自然天南地北,无话不谈。说着说着,小龚忽然拿出报纸,指着一条新闻让我看。新闻很短,说台湾某地有位100出头的陈姓老太太,身体十分健康。只是她前几年,左耳上方长出一个硬块,慢慢地硬块越长越高,竟变成3-4寸高的弧形硬角。街坊的人见了都称奇不已,说这是老太太的“福相”。消息传开,都说她成了“角仙”,许多人还特地去一睹“奇迹”呢。 等我读完新闻,小龚说:“大千世界真是无奇不有,好端端一个人,怎么会长出角来,成了‘角仙’呢?” 我笑了笑说:“且慢发议论,我也给你看样东西。”于是,从书架上取下一部《南史》来,里面记载着,梁武帝(公元502-519)时的光禄大夫孙谦,晚年头上长出两个肉角,各长一寸,     

如何让你的丈夫开口

32岁的修斯顿──某广告公司总经理下班后兴冲冲地赶回家,满肚子的新闻要发布。她看见她的丈夫,一名律师,在后院坐着看报。“我刚获得了晋升,急于想告诉他一切,但和平常一样,他不想说话,也不想听我说。他只是微笑着向我祝贺了一声,就走进屋里,把还在呱呱不停的我留在屋外。”当她跟着他进屋,想把话讲完时,他却充耳不闻了。后来,她反复地琢磨为什么她和她的丈夫很少交谈。“为什么他不想多了解一些我升职的事?”她自问。“我知道他在乎我──他常在我们的朋友面前吹捧我。我问过他是不是出了什么问题,而他总是说‘没有,一切都…     

守门人与老姊妹

北方海滨的早晨寒风凛烈,雾气袭人,礼拜堂的门口,一位年老的姊妹瑟瑟地靠在紧闭的大门上,我走上前去问她:“你为什么站在这里?”“我来做礼拜,教堂的大门没开。”“那您为什么不敲门呢?”我奇怪地问她,她迟疑了一下还是回答说:“我不敢敲门。”“不敢敲门?”我有些迷惑。“是的”,她接着说:“守门的弟兄已经两次‘警告’我,以后礼拜不许来这么早!所以我只好站在外面等待。”她     

换一种眼光

有一个人对自己正住着的房子不满意,就在报纸上登出广告,要把房子卖给别人,自己另外再建一座。过了一段时间,他的一个朋友碰上他,关切地问:“前几天我在报纸上看到你出售房屋的广告,现在你的房子已经脱手了吗?”这人说:“噢,那则广告是房屋中介公司刊登的,可是现在我已经不想卖了。”“为什么?”朋友问他。“因为我看了中介公司对这幢房子的描写,觉得它正是我理想中     

心怀感恩

我一路走去,街面上东一个,西一个,站着一些分发广告的青年男女。一个腼腆的女孩朝我走来,发给我两张广告。我问她：“你为什么给我两张同样的广告呢？”女孩羞涩一笑：“我们有任务的,发完这些,才可以回家。”我笑了,头上是火辣辣的日光,我点点头,表示理解。     

要牢牢掌稳传福音的风帆

笔者于去年12月末的一天早晨到农贸市场买菜时,看到一卖鲜姜的摊位上按堆卖,上前问业主“多少钱一堆”? “五毛钱”,我不由自主地说:“这么多,真便宜。”突然在我前面的一位老妇回过头来对我说:“你信耶稣吧,”我立刻亲切地告诉她:“我就是基督徒。”她高兴地喊了一声:“哈里路亚!”转过头去又向业主说:“你也信耶稣吧。”老汉很尴尬地随口应合“我信,我信”。同时,     

美丽的少妇你没有错

这一天,在我开的心理诊疗室里,来了一位年轻美丽的少妇。尽管她全身上下打扮得珠光宝气,但从她的眉宇间看得出还有几分稚气,也有几分烦郁。果然,我刚开口问她心理上有什么毛病,她就掩面抽泣起来,断断续续地说:“医生,我心理上没有毛病,只是想问问你,我该怎么办?”我清楚心理病人一般都不会认为自己心理有毛病,便宽慰她道:“那你有什么烦恼跟我说一说吧!或许我能帮你解开心中的疙瘩。”她迟疑着,好像难以启齿。我也不去催她,只是用亲切的眼神鼓励着她说出来。在我无声的鼓励下,她终于开口了,含泪地说:“医生,我不是个好女人,我总是在对不起我…     

关注孩子青春期的教育

许多中学生在心理咨询时诉说自己喜欢上了异性同学,不知如何是好。有的说“在我的心目中,她已经占领了整个心,白天上课的时候,时不时地看她几眼,我就觉得心里特别舒服。”有的说“我没有精力学习,失去了她就像失去了未来一样,我像一只没有目的的蚊子,到处乱飞。”有的说“因为我现在不是谈恋爱的时候……所以我不敢对她表白我的爱,怕对她的学习不利。但我每天都想见她……” 其实,这种现象在中学生中是比较普遍的。在青春发育期,男女同学之间产生一种神秘好感是正常的,在个别学生身上就表现为思慕异性同学,这种现象受生理发育和社会影响的双重影响,决不能     

守住自己的人生频道

未装有线电视的日子,妻每晚看电视,总是锁定中央一台或地方台．无论广告、新闻、电视剧,她都看得津津有味,直到电视屏幕上出现“再见”,她才慵懒地喊我一声——请关掉电视。     

奇怪的三圈儿

我每周末都由县城回到镇上的家。无论天晴下雨，奶奶都坐在台阶的藤椅上，向着我的方向痴痴地看着。一直要等我上前挠挠她的手心，她这才用手搭在眼帘上：“春宝回来了。”她已经看不太清楚人。我再用手指温柔地梳理她的头发，她确定了：“春宝回来了!”我大声说：“是呀!是我!”其实她听不见。我挨挨她的脸，她灿烂地笑起来，拉着我去她屋里。她将姑姑叔叔们送来的东西留了下来：软乎乎的饼干，大枣，绵软的糖果。     

"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.