论儒学与中国宗教信仰的关系

儒学是中国传统思想文化的主干和基础,在很大程度上决定了中国传统文化发展的精神方向,极大地影响了中华民族的民族性格,也使中国宗教信仰打上了儒家文化的深刻烙印,从而表现出其独有的特点。文章对儒家文化与中国宗教信仰之间的关系做出了探讨和分析,同时进一步揭示了文化与宗教之间相互渗透和无法分割的关系。     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

DRAPER IN SPAIN: THE CONFLICTING CIRCULATION OF THE CONFLICT THESIS

This article delves into the reception of John W. Draper's History of the Conflict between Religion and Science in Spain. With two translations into Spanish appearing almost simultaneously in 1876, the conflict became a weapon in a long political dispute. The tensions between conservatives and liberals, between monarchists and republicans had the university and pedagogical reforms as one of the main battlefields. One of the chief reformist movements was informed by “Krausism,” an ideology that had academic freedom as one if its central tenets. The similarities between the educational agenda of Draper and that of Krausists explain why the former's book resonated among members of the latter group. The article argues that in order to understand the reception of Draper in Spain, one should pay attention to the disputes about national identity and educational reforms, so as to place the so‐called conflict thesis in the context of opposing Spanish patriotisms.     

A bridge between cultures: Linked ethnographic-empirical methodology for culture anchored research

Relatively little research in community psychology has explicitly focused on groups whose world views, values, and practices diverge from mainstream North American and social science culture. Furthermore, when research does include members of subcultural groups, the same research methodologies used to stydy mainstream populations tend to be employed. In the current article, it is proposed that a linked ethnographic—empirical methodology is critical for culturally anchored research of rarely studied subcultures which differ markedly form the dominant culture. The use of a linked ethnographic—empirical methodology in the study of a nontraditional religious subculture is described, and the study's primary findings summarized. Respective and combined contributions of the ethnographic and empirical (i.e., quantitative) research components in seven key areas are discussed: (a) selection of phenomenon to study; (b) generation of hypotheses; (c) culturally anchored measure development; (d) sampling; (e) analyses; (f) interpretation of findings; and (g) social action. Limitations of the linked methodology are discussed. The author thanks Julian Rappaport, Chris Murphy, Robert Serpell, three anonymous reviewers, and the editors of the special issue for their valuable feedback.     

Spirituality,Culture and Mental Health: Prospects and Risks for Contemporary Psychology of Religion

This paper asks whether: (1) psychology of religion is doing what it is supposed to do, (2) the contemporary psychological attention to religion and spirituality is perhaps of a transgressive nature, and (3) conceptualizations of spirituality in psychological publications are biased. It makes a plea for phenomenologically well-informed research on real forms of religion and spirituality, from a perspective that is as broad as psychology at present has become, with due regard for both the cultural make-up of the phenomena and the unavoidable limits of psychologists' professional competence.     

时间压力、个人相关性对不同类型框架下决策的影响

该文以178名大学生为被试,考察三种框架下,时间压力、个人相关性对决策及框架效应的影响。结果表明,风险选择框架中,时间压力大,被试思考点数目少,决策保守;但压力和相关性均没有对框架效应造成影响;判定框架下,相关性越高,思考点数目越多,越不易出现框架效应;决策与思考点数目基本保持一致。     

框架效应的应用研究及其应用技巧

个体的决策及偏好常会因信息的表达方式而变, 研究者将这种违背期望效用理论不变性的现象称之为“框架效应”。框架效应体现了人类非理性决策的普遍性, 也为合理利用人类的决策特点以干预其决策行为提供了重要契机。本文总结了框架效应在健康行为、市场营销及环保领域中的应用研究, 着重分析了数量信息的表达技巧, 如风险信息的呈现、数量单位的选择以及图形的物理属性设计, 旨在探讨如何在实践过程中通过变化信息呈现方式以实现对人类决策行为的重要影响。     

University students’ views about compatibility of cognitive behaviour therapy (CBT) with their personal,social and religious values (a study from Pakistan)

Cognitive behaviour therapy (CBT) in its current form might not be applicable in non Western cultures. Differences between Western and non Western cultures have been reported widely. Psychotherapy was developed in the West and is underpinned by many beliefs which might be specific only to the Western culture. However, in order to modify CBT, we need to understand whether the concepts associated with the CBT might cause conflicts among people who receive therapy. This study explored the beliefs of the university students in Pakistan to find out if the concepts underpinning CBT are consistent with the personal, family, socio-cultural and religious values of the university students. Discussions were held with University students in Rahim Yar Khan, Pakistan. Students were given information on various aspects of the CBT and were asked to rate their agreement with these concepts on a visual analogue scale. There was little disagreement for the principles of CBT for personal values, while some disagreement existed for religious values. This study highlights the value of assessing peoples’ beliefs about acceptability of CBT in non Western cultures. Students in Pakistan felt that the principles of CBT are consistent with their belief system in most areas. However, the value system of students might not be representative of the rest of the population.     

Spirituality in Older Adults: A Cross-Cultural and Interfaith Perspective

The definition of spirituality poses a variety of problems for the development of theory and research, as well as practical problems for persons interested in promoting the spiritual well-being of older adults. Although any definition of spirituality is problematic, a definition is proposed that comes out of the writer's clinical experience and is relevant to his understanding of the aging process in different cultural and religious contexts. Two case studies are presented to illustrate the relevance of the definition to the experience of older persons from different cultural and religious backgrounds. Reflections on the case studies suggest ways that an appropriately trained advocate might have helped the persons in these illustrations make changes in their situations that might have improved the quality of their lives. Material from the case studies is also used to clarify differences among terms such as spirituality, religion, religiosity, and piety. The paper proposes to be a contribution to a theoretical foundation for studying and working with spirituality in older adults.     

Control Beliefs and Faith as Stress Moderators for Korean American Versus Caucasian American Protestants

Examined relationships among negative life events, four locus of control attributions (Internality, Powerful Others, Chance, and God Control), and psychological distress for Korean American versus Caucasian American Protestants. Negative events and Powerful Others beliefs were positively related to distress, whereas Internality was negatively related to distress. Ethnicity and God Control interacted: The relationship between God Control beliefs and anxiety was negative for Caucasians but positive for Koreans. Three-way interactions (Ethnicity × Locus of Control × Negative Events) also emerged. As Caucasians' Powerful Others beliefs increased, the positive relationship between negative events and depression became stronger; Koreans' Powerful Others beliefs had no such effect. As Caucasians' God Control beliefs increased, the negative event–depression relationship changed from positive to negative; the reverse was true for Koreans. Findings support the value of assessing ethnoculture and religiousness in stressful life events research.