汪洋：疫情防控要抓紧 脱贫攻坚不放松

正各民主党派中央脱贫攻坚民主监督工作座谈会2月18日在京召开。中共中央政治局常委、全国政协主席汪洋出席会议并讲话。座谈会上,中共中央政治局委员、国务院副总理胡春华通报了今年脱贫攻坚重点任务。中共中央书记处书记、中央统战部部长尤权主持会议。汪洋强调,要学习贯彻习近平总书记关于统筹做好新冠肺炎疫情防控和经济社会发展的重要指示精神,坚持疫情防控要抓紧、脱贫攻坚不放松,围绕支持打好贫困乡村疫情防控和脱贫攻坚总体战开展民主监督,坚决克服疫情对脱贫攻坚的影响,确保如     

统筹做好宗教领域疫情防控和促进经济社会发展工作

2月23日,习近平总书记在统筹推进新冠肺炎疫情防控和经济社会发展工作部署会议上强调,要毫不放松抓紧抓实抓细防控工作,统筹做好经济社会发展各项工作。3月6日,习近平总书记在决战决胜脱贫攻坚座谈会上强调,要坚决克服新冠肺炎疫情影响,坚决夺取脱贫攻坚战全面胜利。     

月览

正8月22日,中共中央政治局常委、全国政协主席汪洋近日在西藏调研。他强调,当前脱贫攻坚进入决战决胜关键阶段,最要紧的是防止工作松懈、防止思想滑坡。要贯彻落实党的治藏方略和党中央关于脱贫攻坚的决策部署,认真学习领会习近平总书记在解决"两不愁三保障"突出问题座谈会上的重要讲话精神,发扬连续作战、越战越勇的作风,统一思想认识,狠抓工作落实,确保高质量打赢脱贫攻坚战,确保西藏各族群众同全国人民一道实现全面小康。     

汪洋：要认真总结脱贫攻坚的成功做法和经验

正中共中央政治局常委、全国政协主席汪洋近日在四川凉山彝族自治州调研脱贫攻坚工作。他强调,要深入贯彻落实习近平总书记关于扶贫工作的重要论述和中央经济工作会议关于打赢脱贫攻坚战的重要部署,坚定信心、乘势而上,对重点地区突出问题挂牌督战,集中兵力打好深度贫困歼灭战,确保脱贫攻坚任务如期全面完成,确保全面小康路上一个民族都不掉队。     

汪洋：做好疫情加试题 确保脱贫高质量

正中共中央政治局常委、全国政协主席汪洋4月13日在京主持召开脱贫攻坚约谈会议并讲话。他强调,县一级在我们党的组织结构中处于承上启下的关键环节,县委书记是脱贫攻坚的"一线指挥官"。党中央决定直接约谈部分脱贫攻坚任务重和考核发现问题较多县的县委书记,充分体现了对县级脱贫工作的格外重视,对决战决胜脱贫攻坚具有重要意义。约谈     

践行慈悲济世精神助力打赢脱贫攻坚战——中国佛教协会参与贵州省三都水族自治县定点扶贫侧记

自党的十八大以来,习近平总书记站在全面建成小康社会、实现中华民族伟大复兴中国梦的战略高度,把脱贫攻坚摆到了治国理政的突出位置,提出了打赢脱贫攻坚战、全面建成小康社会的任务目标。2020年初在决战决胜脱贫攻坚座谈会上,习近平总书记提出要克服新冠肺炎疫情影响,凝心聚力打赢脱贫攻坚战,确保全面建成小康社会。中国佛教协会在中央统战部的坚强领导下,凝聚全国及海内外佛教界的力量,在全面建成小康社会的收官之年,成功助力三都水族自治县提前一年实现脱贫。     

治理佛教道教商业化 促进佛教道教健康发展 全国政协“治理佛教道教商业化”双周协商座谈会发言摘登北大核心CSSCISSCI

6月28日,十三届全国政协第五次双周协商座谈会在京召开,中共中央政治局常委、全国政协主席汪洋主持会议并讲话。本次双周协商座谈会以＂治理佛教道教商业化＂为议题,是人民政协贯彻落实党中央决策部署和习近平总书记重要指示精神、以问题为导向开展建言资政和民主监督的重要体现,对于深刻认识宗教商业化的危害性、进一步理清治理思路和政策、促进佛教道教健康发展和净化社会风气具有重要意义。本期专题,特摘登有关会议发言。     

落实常态化疫情防控 助力经济社会发展

正当前我国疫情防控向好态势进一步巩固,复工复产取得重要进展,经济社会运行秩序加快恢复,必须倍加珍惜来之不易的防控成绩,抓紧抓实抓细常态化疫情防控。各地统战宗教工作部门坚决贯彻党中央决策部署,统筹推进疫情防控和经济社会发展工作,维护宗教领域和谐稳定,发挥宗教界在促进经济社会发展、助力脱贫攻坚的积极作用,     

治理佛教道教商业化 促进佛教道教健康发展 全国政协“治理佛教道教商业化”双周协商座谈会发言摘登

正6月28日,十三届全国政协第五次双周协商座谈会在京召开,中共中央政治局常委、全国政协主席汪洋主持会议并讲话。本次双周协商座谈会以"治理佛教道教商业化"为议题,是人民政协贯彻落实党中央决策部署和习近平总书记重要指示精神、以问题为导向开展建言资政和民主监督的重要体现,对于深刻认识宗教商业化的危害性、进一步理清治理思路和政策、促进佛教道教健康发展和净化社会风气具有重要意义。本期专题,特摘登有关会议发言。     

月览

正中共中央政治局常委、全国政协主席汪洋近日在西藏调研。8月24日至26日,汪洋来到昌都、拉萨,深入易地扶贫搬迁新村、草原牧区、产业园区、宗教场所,了解西藏经济社会发展、脱贫攻坚、寺庙管理等情况。他对党的十八大以来西藏自治区认真贯彻党中央关于西藏工作决策部署取得的显著成绩给予了充分肯定。他强调,宗教工作事关西藏社会稳定和长治久安,必须居安思危、未雨绸缪。要坚持党的宗教工作基本方针,     

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.