在新征程上努力谱写新篇章

奉至仁至慈的真主之名2020年,在人类的历史上,在每个个体的人生历程中,都是极不平凡又刻骨铭心的一个年份。我们共同经历了前所未有的艰难曲折,也切身感受到了无比强大的中国力量。突如其来的新冠肺炎疫情是这个特殊年份最挥之不去的记忆和伤痛。面对疫情的严峻考验和错综复杂的国际国内形势,在以习近平同志为核心的党中央坚强领导下。     

需要新的思维--关于新世纪中医学发展的思考

新的世纪为中医学提供了机遇和挑战。中医学的发展应理新观念,转变思维,迎合并最大限度地满足社会需求,拓展生存空间,并融入到国际医药学发展之大潮中去。     

After the New Age

This article explores the connections between conventional religion and the New Age, using data from a major online questionnaire study, Survey2001 , that was sponsored by the National Geographic Society and the National Science Foundation. It begins with two competing hypotheses. (1) Involvement in conventional religion discourages involvement in unconventional para-religion because conventional religion competes with para-religion. (2) Conventional religion encourages unconventional para-religion by promulgating supernatural assumptions about the nature of humanity and the universe. Factor analysis of 20 putatively New Age agree-disagree questionnaire items reveals that 15 of them define a general New Age factor, supported by secondary anti-paranormal and anti-alien factors. Three measures of conventional religiousness show complex relations to the New Age items. Analysis using factor scores indicates that both hypotheses express real effects that cancel each other out for many people. Individual subjective religiousness and personal prayer or meditation correlate strongly positively with the New Age among respondents who never attend religious services. The study considers denominational differences, then concludes by showing that a curvilinear relationship exists between religiousness and acceptance of New Age beliefs.     

Against the New Evidentialists

Evidentialists and Pragmatists about reasons for belief have long been in dialectical stalemate. However, recent times have seen a new wave of Evidentialists who claim to provide arguments for their view which should be persuasive even to someone initially inclined toward Pragmatism. This paper reveals a central flaw in this New Evidentialist project: their arguments rely on overly demanding necessary conditions for a consideration to count as a genuine reason. In particular, their conditions rule out the possibility of pragmatic reasons for action. Since the existence of genuine pragmatic reasons for action is common ground between the Evidentialist and the Pragmatist, this problem for the New Evidentialist arguments is fatal. The upshot is that the deadlock between these two positions is restored: neither side can claim to be in possession of an argument that could convince the other. As it happens, I myself favor Pragmatism about reasons for belief, and although I don't claim to be able to convince a committed Evidentialist, I do make a prima facie case for Pragmatism by describing particular scenarios in which it seems to be true. I then go on to develop my own preferred version of the view: Robust Pragmatism, according to which a consideration never constitutes a reason for believing a proposition purely in virtue of being evidence for it.     

Beyond the New perspective

Krister Stendahl’s famous 1963 Harvard Theological Review article, “The Apostle Paul and the Introspective Conscience of the West”, is often seen as the kick-starter of the New Perspective on Paul. According to Stendahl, Protestantism could not trace its theological roots to the Pauline correspondence. Dogmatic reflections on the human condition had to await a figure like Augustine, whose elaborate theology complied with the new situation of the church as the official religion of the Empire. Nevertheless, in order to argue his case as a missionary among Jews and Gentiles, Paul was informed by the discussions of the human condition that characterized Hellenistic Judaism. A glance at Philo’s writings will help us to identify the problems to which Paul saw the Christ-event as the solution. Scholars are aware that in De opificio mundi – in his interpretation of the generation of the first woman and her fatal encounter with the snake (Opif. 152, 161) – Philo engages with the discussions among the various philosophical schools of his time about the character of the primary driver of human action. In this exposition, which links the desire for pleasure with generation – and consequently with the flesh – we find a preconception of Augustine’s doctrine of original sin. The present essay argues that anthropological ideas similar to those found in Philo’s treatises also influenced the arguments in Paul’s letters – above all Rom 7 and Gal 2. Consequently, some of the “truisms” of the New Perspective – and, especially, those of the radical branch of it – must be revisited and revised.     

心理信息学:网络信息时代下的心理学新发展

在见证了社会计算与计算社会科学的勃兴之后,心理学和信息科学在网络信息时代相遇,催生出心理信息学这门新兴交叉学科。该学科旨在利用计算机与信息科学技术,通过开展网络调查和实验、开发和利用移动设备、建立数据库和分类体系、使用开源软件和数据挖掘技术等,获取、整理和分析心理学研究资料。其对大规模复杂数据的掌控能力,使心理学家可以从新的高度和视野,针对现实和虚拟网络中的个体与群体心理现象展开研究,重新检视已有理论假设并探索新发现。但是,心理信息学在展现巨大潜力的同时,也在技术和研究设计、伦理和研究规范、研究重心与人才培养等诸多方面面临挑战。     

推进新时代中国社区心理学新形态建设

建设中国特色的社区心理学是时代的呼唤和要求。在党的二十大精神指引下,新时代中国社区心理学需要坚持中国化时代化的马克思主义为指导以推进理论建设;以新时代社区心理建设为场域,助力社会主义核心价值观培育;构建新时代中国社区心理学服务路径,助推人民共同富裕。总体而言,中国特色社区心理学的理论建设与实践探索需要关注新时代社区发展中涌现出的新问题,提出解决中国社区发展问题的中国办法和中国方案,努力推进中国社区心理学新形态的建设。     

Hello From the New Editor

The research goal was to identify potential “contextual” predictors of job performance for military officers. Exploratory factor analysis of job component ratings by military officers (n = 105) in the Irish Defence Forces revealed two “contextual” and two task-related factors. There were no differences in the extent to which contextual job components were a part of the jobs across four military units, but for one contextual factor, contextual components were a significant part of some jobs. Other research shows contextual components increment validity beyond both g and task-related job components. In this first reported study using a sample of military officers to examine contextual job behaviors, the findings suggest contextual components may also increment validity in officer selection models.     

Solidarity and the New Inequality

Economists now have the data to generate a high‐resolution picture of the economic inequalities within the very top fractions of income and wealth and between the top‐most fractions and others that have emerged since the early 1980s. I shall refer to these inequalities collectively as “the new inequality.” I argue that the moral value of solidarity can be used to raise pointed moral questions about the new inequality. In most cases, however, I shall raise such questions without answering them. For I contend that solidarity functions more usefully as part of an articulate hermeneutic of suspicion—that is, as a central element in skepticism about economic inequalities and their justifications. Seeing that it functions in this way, we can see one contribution religious ethics makes to an inquiry into the new inequality.     

Spirituality, the New Opiate

This article contrasts traditional spiritualities with those offered by the contemporary New Age movement. An appeal is made for the recovery of the spiritual core in various faith traditions as well as for the necessity of moral growth and social commitment in New Age culture.