精神控制是一种病态文化现象

邪教是一种普遍的病态社会文化现象。综观世界各国的邪教,其存在的共同基础之一就是有目的、有计划地实施精神控制,不出现精神控制或及时消除了精神控制,邪教就失去了存在的基础。所以,应该实施避免和预防精神控制战略以根治和预防邪教的发生。除了邪教的精神控制,还有其他类型的精神控制,如,准邪教,会道门,巫术迷信,非法传销等。预防精神控制可以收一箭双雕之效。 何谓精神控制     

一个震憾心灵的揭谜表演团

妖风起邪教生寻源治本 　　李岚清副总理在全国科普工作会议上说:“法轮功的泛滥,有多种社会原因.但不少人缺乏科学知识、科学思想和科学精神,是一个重要原因.给反科学、伪科学的泛滥,给一些搞迷信和邪教活动的人,提供了可乘之机.“李副总理一语道破了愚昧无知是滋生邪教和伪科学的土壤和温床,要根除邪教的歪理邪说,必须抓好科学技术普及工作,这是一项杜绝后患的治本措施.……     

呼吁在大学中推进科普教育

从1979年开始在全国范围内展开的一场科学和迷信的大辩论,是我国实践“科教兴国“战略,迈进现代社会所不可缺少的基础性环节.在这场斗争中披着科学及传统文化外衣的迷信思潮,蒙骗了许多人,邪教及准邪教就乘机兴风作浪,损国害民,破坏安定团结,起到仇视我国进步、发展的国内外敌人所起不到的作用.“法轮功“现象就是其代表.……     

用科学思想消除鬼神迷信

邪教分子和暴恐分子疯狂杀人的思想基础是反科学的鬼神迷信。因此,思想政治工作应加强科学世界观和无神论宣传教育,消除鬼神迷信对群众的影响。要揭露鬼神迷信的反科学本质,批判其哲学基础唯心主义和形而上学,改进马克思主义哲学教育,加强科学无神论知识普及,加强党对宗教学研究的领导,发挥宗教学研究在批判神学、破除迷信、传播真理方面的特殊作用。     

国家安全视域下的邪教及其治理

"邪教"作为一个汉语词汇,有其历史渊源,传统意义上一般指的是那些打着宗教信仰等旗号从事危害社会活动的有组织的邪恶势力,与西方语境中的"膜拜团体""异端教派"在词义上有相近之处,但也存在很大区别。应根据中国的历史和现实国情,构建具有中国特色的邪教治理体系。当代邪教对国家安全产生很大影响,国家安全应作为处理我国邪教问题的一个重要原则。在新时代,要加强我国邪教治理工作,依法打击各种邪教犯罪,维护国家安全。     

邪教犯罪及其特点

邪教是指冒用宗教、气功或者其他名义建立,神化首要分子,利用制造、散布迷信邪说等手段蛊惑、蒙骗他人,发展、控制成员,危害社会的非法组织。与普通刑事犯罪不同,邪教犯罪因信仰因素的纠缠而带有自己鲜明的特色。如犯罪客体的不特定性、主体的多元性、手段的残忍性、危害的严重性、惩治的争议性等。当前,国内邪教犯罪活动虽有所收敛,但与邪教作斗争仍任重道远。     

鲁迅揭迷信、邪教,扬科学真理(上)

鲁迅是“五四” 运动的积极参加者,他以“韧” 的态度在复杂的情况下,始终进行着“科学与民主” 的“呐喊”。本文主要就鲁迅在报刊上发表的杂文,在高举科学大旗、反对迷信邪教方面,进行一些专题研究。 鲁迅原来是学自然科学中的矿业的,后来留日学的是医学,对生物学也深有研究,他解剖过人体,坚信人死后没有灵魂。回国后,他从事文学工作,对中国古代、现代的社会进行对比,尤其对现代社会进行深刻的独到的解剖,就像解剖学那样地解剖。他坚持科学的信念愈加坚定,与迷信邪教的斗争也愈加激烈。     

利用网络传播伪科学与迷信令人震惊

《科学与无神论》2003年第4期刊有《关于要高度重视青少年科学无神论教育的建议》一文,该文是,“青少年科学世界观教育与研究”课题组经过一年调查研究后的研究成果。文章指出:在中国青少年中有越来越多的人相信神秘现象,鬼神迷信概念在他们中间很有市场。鬼神迷信、伪科学、新有神论及邪教的流毒在青少年中蔓延的状况是严峻的,已经严重影响了青少年正常的学习、生活和身心健康,应该引起高度重视。在分析造成青少年中     

积极探索在青少年中宣传科学精神的途径

如何在青少年中培养理性探索的科学精神,是近些年许多专家学者关注的课题,也是他们积极研究与实践的课题。他们通过调查研究,敏锐洞察到在部分青少年中对愚昧迷信、伪科学、邪教等问题存在模糊认识,对于超常现象缺乏理性思考和科学判断的方     

“崇尚科学,反对邪教”警示教育活动(系列文选)(一)

北京顺义区杨镇中学2006年9月18日至10月13日扎扎实实地开展了为期近一月的"崇尚科学,反对邪教"警示教育系列活动。活动内容包括:上反邪教法制教育课、组织收看上级发放的反邪教影视、举办反邪教图片展、各班出一期以"崇尚科学,反对邪教"为主题的黑板报,在全校范围内开展"崇尚科学,反对邪教"征文比赛等等。通过这次"崇尚科学,反对邪教"警示教育活动,使广大师生了解到,邪教本质就是编造歪理邪说,违背人类尊严,危害社会安定,欺骗和蒙骗善良民众,以实现不可告人的反人类、反社会、反科学的邪恶目的。事实证明,邪教本身并不可怕,可怕的是那些文化素质低、心态摆不正、信仰邪教、传播邪教的人。只要用科学的思维去分析,用健全的心理去面对,即使再精明的邪教也会被一眼识破。因为他们是反科学的、违反科学的,是迷信的产物,是荒谬的骗局。所以要拿起科学这个武器,彻底铲除邪教,让它没有生存的土壤。从本期开始我们将陆续编发,以供大家参考。     

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.