"敌人"与"筵席"

近日再读诗篇23篇时,我的心经历了强烈的震撼,特别是第5节——“在我敌人面前,你为我摆设筵席;你用油膏了我的头,使我的福杯满溢”。这句话让我大得安慰,也让我惭愧不已。这句话是作者大卫的心灵独白,是他在困苦当中发出的感恩与赞美。他承     

不再揭孩子的"老底"

我是一个爱唠叨的妈妈,有个"大错不犯,小错不断"的儿子,为了让他记住以后不再犯同样的错误,我批评他时,常把他以前的"老底"翻出来,可是孩子仍然不见好,还是"小错不断"。对这个"小滑头",我真是又气又恨,因为我一直以为那是出干孩子的劣根性,却没有反思过自己对孩子的教育方式是否有问题。     

"灵魂"出壳之谜

最近,我的一位与我有桃园结义般友情的朋友死了,我抚尸大恸,不肯骤舍,此情此景使在场的人接连陪了几场落泪。最令我感动的是那位被丧家请来的阴阳师,他出于赞叹友谊的魅力,突然间要我接受真情考验,说,你们的感情既然如此深厚,灵魂出走时我让你俩最后见上一面,因为此时他的刚刚出壳的灵魂正隐藏在某个角落里,出殡前的头一天离家,走的是东南方向,灵魂升腾时将触及屋前那个袅然升起的树枝,你看就是那个,在老杈股旁边悄然独出的那枝!我和在场的人对屋前这株梨树突然发生了兴趣,这是株百年老树,目睹过在他的身边居住过的几代甚至十几代人,老树无…     

"一切免费"

他如同我们生命的粮食,满足我们生命的所需,凡亲近他的人一定有切身体会:"到我这里来的,必定不饿;信我的,永远不渴。"(约6:35)     

什么叫"亵渎圣灵"

不少弟兄姊妹问我“亵渎圣灵”是怎么一回事?犯这种罪为什么今生来世永不得赦免?有人更具体地问:我的情况算不算亵渎圣灵?有一位弟兄,多次写信给我,说他老是担心自己犯了“亵渎圣灵”的罪,怕自己不得救,所以痛苦得不得了。他甚至说:“如果能解决我的问题,要我倾家荡产也愿意!”可见,这是一个必须明白的问题。 首先要知道,“亵渎圣灵”是专门针对当时那些敌挡耶稣的法利赛人说的,今天我们不可以随     

"鬼"离我们有多远?--谈我心中的"鬼"影

一、懵懂中感觉“鬼”。 我出生在大别山下一个山村里。小时候,喜欢听大人讲故事,尤其在夏夜乘凉时,听故事是我的乐趣。记得六岁时,第一次听“鬼”的故事,是隔壁王大爷讲的,他说一次在夏夜他路过我们的村头时,听见村头的小河里有些东西在啪啪的击水声,他大声吆喝,那些东西“呼呼”地跑了,一会儿就消失了,那时我听罢觉得毛骨悚然;不久乘凉时,后院的宋老爹讲“鬼火”一事,说是人死后会变成“鬼魂”到处飘,并且当时他一边讲,一边手指着面前的大山上一闪一闪的光说,那就是的;随着听故事的内容增多。“鬼”在我心中扎下了根:有一次,我在村前的小河逮鱼,一不小心栽到河里去,     

应酬,不是男人的"专利"

李老师: 男人和女人都应该有自己的事业,这是个简单常识。可是,我真不知道,为啥自己升职后,会使家庭矛盾突现! 我和丈夫的认识,颇有一见钟情的味儿,之后的恋爱和婚后生活,几乎都一帆风顺。丈夫精明能干,很快就从科长升到公司经理,而我那时全身心投入在带孩理家中。他在位谋事,事业有成,得到上级和职员的赞许。这可苦了我。他完全把家当旅店,早上一起床就不见人,深     

下点"不合时宜"的功夫

我的老师,一位老教授、老学者,在离休后,仍然孜孜不倦地继续着自己的研究,以十多年默默无闻的功夫,陆续在中华书局等权威出版社出版了古代某著名诗人的诗文笺注、年谱、评传等系列著作,仅<笺注>就有近百万字,征引宏富,评断恰切,可以说在这个领域是毫无愧色的领先水平.鉴于他的精神和成就,有人提议给他开个学术研讨会,他却笑着说:"你的提议,我只能说四个字:不合时宜."     

"锅铲"藏爱

正婚后,我和先生住在城里,父母住在乡下。那天,父亲放下从家里带来的一袋子鱼和肉,随后便进了厨房。一会儿,父亲在厨房叫我,我赶紧进去,就看到父亲正望着那个锅铲默默发呆。看了我两眼,他欲言又止。我一头雾水,便问父亲:"咋了?老爸,锅铲有什么好看的?"     

"无我"论

《金刚经》中佛陀对他的大弟子须菩提说:"我昔为歌利王割截身体,我于尔时,无我相、无人相、无众生相、无寿者相。何以故?我于往昔节节支解时,若有我相、人相、众生相、寿者相,应生瞋恨。"人因为执着有自己,无不爱惜自己的身体,为     

"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.