你我走进心理咨询

人与人之间需要温暖,需要心灵的沟通。但在现实生活中,常出现这样的情景:当我们迫切需要找一个人倾诉心中的烦恼、不快时,举目四望,思前想后,竟找不到一个合适的对象。人们的困惑、忧虑、恐惧、孤独、压抑、失望、悲伤……迫切需要交流,需要诉说,需要安抚,需要宣泄……心理咨询就是人们打开心扉的钥匙。     

“闹鬼“的故事

小时候,我和父母亲住在农村.因为弟弟妹妹多,父亲常为住房发愁.终于有一年冬季我们家从生产队分到三间传说闹鬼的房子.邻居神秘兮兮地说做饭的那间锅屋闹得最凶,那鬼有两个幽蓝色的眼睛.……     

"闹鬼"的村庄

这是一件真实的事。元霄节过后的第一个双休日,我的朋友小金把我及郭某一行6人叫去帮他装潢室内屋顶,那是一间拥有180平方米的方形大客厅,从墙壁到屋顶全用壁板装饰。今日要做的工作主要是吊顶。首先把木板拼凑成的华丽图案镶嵌在室内屋顶之上,把用水泥抹平的天花板罩住。按照枝形吊灯悬吊的位置,把顶灯固定在设计好的位置上,然后沿四周边沿装置上霓虹灯,让入夜的客厅放射出令人迷醉的流光异彩。我们首先在室内摆放起用圆木搭成的三角支架,再把一块5公分厚的硬铁板搁置在支架上,高度为人站上去正好可以进行装潢操作。当我们6个人把用作工作…     

每当我走进巍峨的圣堂

每当我走进巍峨的圣堂,敬仰之情就涌上心房,满堂的教友正在度城祈祷,悠扬的歌声在空中回荡。每当我走进巍峨的圣堂,真象在最美善的天堂中徜徉,我要效法圣人们的光辉榜样,多做善功直至永福的天乡。每当我走进巍峨的圣堂,忧愁烦恼就一扫而光,这是主赐给我的神圣食根,使我精神格外舒畅。每当我走进巍峨的圣堂,就跪在主的台前倾诉衷肠,求主矜怜我们灵魂得救,求主恩踢祖国繁荣富强。每当我走进巍峨的圣堂,邓稣的教海就响在耳旁。补赎自己的罪过吧,功过善恶自有罚赏。每当我走进巍峨的圣堂@刘国芳~~     

我新奇地走进无锡市若瑟大堂

古运河畔,三里桥堍,座落着历经数十年的无锡天主教若瑟大堂。我是个曾有幸被边防部队邀去协助戏剧创作的青年作者。1981年8月中旬,我刚从昆明军区完成任务后回到家乡,一天途经北大街三里桥,恰逢圣母升天瞻礼,天主教若瑟大堂内外,一片欢腾景象。我惊异地站住了。说实话,自小至大,我几乎还从没见到过天主教信徒们的活动呢;十年动乱前,我还年少,后来,宗教活动被“四人帮”禁绝了。如今天主教恢复活动,我不由新奇地走进天主教若瑟大堂。教堂是新近修复的。置身在教堂的墙沿边,我的心情很不平静。我不适应教堂里的光线;它只从天窗采光,比较暗,以至     

我曾茫然走进青春的门

从来没有想到,我偶然来到了人世,却被天然地放到了社会。在茫茫然中,我度过了莫名其妙的青春岁月,没有人告诉我应该怎样面对。在缺乏性启蒙的年代,我白纸样的人生因此涂抹上一层灰暗的底色。回首往事,我并不怨恨父母,只是忍不住一声长叹:那样的年代,那样的人们! 我出生在一个非常偏僻的县郊小镇,母亲是小学老师,父亲是     

"闹鬼"都是环境和心理作用造成

鬼故事和魂灵的传说一直伴随着人类,鬼魂是否真的存在以及这种现象产生的原因一直为人们所关注。英国科学家经过两年时间的大规模科学调查后,终于得出结论: “鬼”是不存在的, “闹鬼”     

“吵闹鬼”古今未解的怪异现象

神秘的“吵闹鬼”现象并非当代独有，早在一千多年前三国魏晋时代就曾屡屡出现。晋代干宝所著的《搜神记》第14卷中就有这样的记载：“建安中，东郡民家有怪。无故瓮器自发，訇訇作声，若有人击。盘案在前，     

Where Are We Now? Some Thoughts on the Current Scene

Although not as yet fully implemented, laws, executive orders, administrative rulings, and court decisions are now available for dealing with the more blatant forms of discrimination against women. But we do not as yet have protection against the subtler forms—the exclusionary "stag effect", for example, and the putdown—which can have equally damaging effects. Research is called for to document just how the self-image of women is injured by these forms of behavior and how their professional careers are prejudiced by them. Collective coping mechanisms are called for. Recourse to the courts may be called for in some cases, but in others these subtle forms of bahvior that have discriminatory consequences for women are inadvertent and require primarily that we call attention to them.     

The Haunting of the Human Spirit

Understanding the human spirit, the thinking, motivating, feeling aspect of a person, need not entail supernatural reference in any more than a boundary sense. Methodological naturalism accounts for many putatively supernatural experiences in terms of naturalistic and scientific research. Fairy tales have natural functions, naturalistic accounts of miracles can have moral and spiritual power, and neuropsychological research can have value in understanding experiences of ghosts, apparitions, and presences. Even beliefs in personal immortality, at odds with current neurobiology, may serve a range of psychological functions and may raise more moral questions than they answer. Naturalistic accounts can make spiritual explorations possible where supernatural answers provide epistemic barriers.     

We Were the Future

In this paper, I try to decipher the era we are living in when our basic matrix collapses and our thinking apparatus is incessantly attacked. I look at the way these social and political processes we know through living in Israel impacts our daily life as human beings who work together with other human beings in order to decipher our and their ways of coping in a place where traumas pile one on the other as victims and perpetrators alike. I use a therapeutic tale not as an example of the intrusions of the political into our clinics but as a way to read the political through it. I choose this vignette as a metaphor to our situation in Israel.     

If I Were Kripke … Attributive Names and the Necessary A Posteriori

According to Naming and Necessity, proper names usually work referentially as rigid designators. In this paper, I argue that proper names have also attributive uses that systematically emerge in particular contexts. Attributive uses are then exploited to show that simple identity claims (such as “Hesperus is Phosphorus”) are open to a double interpretation. The main aim of the paper is arguing that the impression that certain true identities are a posteriori is mostly due to one of the two readings, a reading according to which, however, the expressed truth is only contingently true.