反迷信的界限

反对封建迷信,无疑是一件好事。但同时也要警惕不要将好事办坏。最近,笔者去农村走了一圈,看到了一些令人忧虑的现象。有的地方将农民在自己长辈去世周年时的追思祭奠也当作迷信活动来处理,有的地方则把在寺院内燃香当成要刹住的迷信歪风等等。这些做法无疑是将反对封建迷信的外延扩大了。反对封建迷信一定要注意政策界限,这一点是我们的工作中所要牢记的。首先,反迷信不能干涉人的宗教信仰自由。宗教信仰自由是宪法赋于每个国民的权利,是不容干涉的。因此,只要是正当的宗教信仰,就不能用反迷信的办法来加以干涉。这一条政策界限是必须加以严守的。其次,反迷信也应注意保护和尊重长     

谈谈“迷信”

“迷信”这个词广泛地被人应用,大概不是从“文化大革命”之后开始的。虽然“破除迷信”是当时人们的口头禅,但是那多指“现代迷信”。其实,“破除迷信”已经是将近一百年的老生常谈了,迄今人们一听到自己不能相信的事物还喜欢用“迷信”二字驳斥对方,或指责对方的愚昧,而且还喜欢在前面加上“封建”二字,名曰“封建迷信”。要是你反问一句,“什么叫封建迷信?”他也许干瞪眼,说不出什么道道来。因为总爱指责别人搞迷信的人,往往迷信自己就是真理的化身。     

浅谈迷信与俗信

一、定义 所谓"迷信",指非理性、反科学、对个人与社会有直接危害的极端信仰,它以迷狂为特征,是巫术、宗教中有害成分的强化[1].迷信有广义和狭义之分.广义上的迷信是指不查事情的真伪而受迷惑,盲目地信仰或崇拜,其对象不限于鬼神,还包括迷信书本、古人等.狭义上的迷信是指相信占星、卜筮、风水、命相、鬼怪等,即是通称的封建迷信.     

党员领导干部迷信现象研究

正一些党员领导干部不信马列信鬼神,"台上讲科学发展,台下搞风水迷信"。在一些揭露的"老虎"、"苍蝇"中有不少领导干部包括一些党的高级领导干部把风水、迷信作为自己的世界观、人生观和价值观,谋求个人权益,大搞官场风水,败坏党风、政风,带坏民风。一些党员干部带头搞封建迷信活动,并在社会上造成了恶劣影响,是近十几年来我国迷信现象的一个新的特点,引起社会的高度关注。一、党员领导干部迷信现象     

现代迷信与大学生心理健康

一 所谓现代迷信,是指在现代社会将封建迷信、骗术、巫术或伪气功等混为一体,盗用一些科学的名词,而其语言和内容又不科学的歪理邪说,是一种具有短暂性、爆发性、群众性和流行性特点的现代反科学思潮.     

向心陷迷信的科学家进一言

“科学“与“迷信“是互不相容的,这是尽人皆知的真理。但在现实世界中,有一些“科学家“却相信、宣传甚至参与封建迷信活动,而且较普通人更为执迷不悟。例如,我国就有一所大学的校长、书记、教授深信“水变油“之说,竭力为骗子宣     

关于对待封建迷信政策的理论探讨

“封建迷信”是我国的习惯称呼,它主要指世俗的鬼神迷信,既不包括宗教迷信,也不是我们日常生活中的“迷信古人”、“迷信书本”、“个人迷信”等等。对待封建迷信的政策与对待宗教的政策是有区别的。对待宗教是贯彻宗教信仰自由的政策,而对于封建迷信则是坚决取缔和说服教育的问题。我们在实际工作中产生的某些偏差,正是由于未能正确区分     

迷信行为--基于控制策略理论的解释

尽管科学技术日新月异,很多传统迷信思想已经被破除,但事实上迷信形式也在花样翻新,它贯穿于传统和现代社会的各个领域之中,跨越所有社会经济地位和教育水平。本研究以控制策略理论为视角,试图从心理成因方面对迷信行为进行解释,阐述了迷信行为的情境诱因、认知因素、情绪因素以及适应功能,随着人们科学素养的提高,必将在未来根除迷信行为。     

什么是迷信

一种观念认为,如果是不合乎理性的,如果其发生是出于对不知道的某种东西的恐惧、或者出于无知,它就会被称作“迷信”。从骨子里说,当人们说迷信时,它实际已经暗指了某种对于不可见的未知的东西的信念。这种信念还包含另外一层意思,即通过某种东西或     

迷信行为的心理学分析

斯金纳的操作性条件反射理论可以较好地解释迷信行为产生和保持的外部原因,即偶然的相倚联系使个体相信某种行为会带来某种结果;迷信行为形成以后受到间歇强化,个体的单次行为虽然不定伴随有强化结果,但却总有得到强化结果的可能,使个体不愿放弃再次得到强化结果的努力。迷信行为产生和保持的内部心理原因则可以用人类追求意义的本能和归因理论来解释。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.