获取快乐的七条法则

以前,我觉得快乐只属于那些“幸运儿”,他们往往事业顺利,爱情美满,生活优越。可有一天,一位样样都令我羡慕的朋友竟沮丧地对我说:“我现在要什么有什么,可就是不快乐。”我顿觉茫然。心理学家认为,快乐并不取决于美丽的容貌、辉煌的事业,而是一种长期的、深层的心理满足感。而这种满足感又取决于人的基因,有的人先天就倾向乐观,而有些人却郁郁寡欢。但是专家还认为,遵循一定的规律,养成良好的习惯,人的性格完全可以改变。研究人员表示,性格开朗、快乐的人都有这样的共性:了解自己,做事游刃有余,会生活,有责任心。因此,培养这些性格特点,将有助于你走向幸福与快乐。这一培养过程,你需要耐心、循序渐进、切勿骄躁,很快你就会发现令人惊喜的效果。明确目标要点:要想从此快乐起来,必须明确目标,而且要有决心去实现它。比如说当你想要减肥时,你     

怎样给别人“下台阶”

在社交活动中,大概谁也不会反对被别人喜欢。那么,你不妨学一点给人“下台阶”的技巧,以使你能适时地为陷入尴尬境地的对方提供一个恰当的“台阶”,使他免丢面子。这不仅能使你获得对方的好感,而且也有助于你树立良好的社交形象。为了避免由于自己的某种不慎而使对方陷入难堪境地,我们在社交活动中应注意掌握这样几个原则:一是不要当众揭对方的错处或隐私。生活经验     

做一个身心健康的穆斯林

人活在世上,都希望自己健康长寿,这是人之常情。最近在报上看到:有位百岁老人在谈到自己的长寿之道时,总结了四十八个字,那就是:“养身在动,养心在静,饮食有节,起居有时;物熟始食,水沸始饮,多食叶菜,少食肉类,头部宜冷,足部宜热,知足常乐,无求常安。”这就是百岁老人养生保健的秘诀。这四十八个字,使人颇受启发。若是每个人都能按照百岁老人的养生之道去做,“养身在动,养心在静,知足常乐”,那么,人生不管遇到多少艰难险阻,都能逢凶化吉,化险为夷。现实的生活告诉我们:人生的岁月是漫长的,又是短暂的;平易的,又是艰巨的,我们谁都无法预测在自…     

清静独居

一个懂得清静独处艺术的人,不仅能减少一些处世产生的浮躁,而且还能从宁静的环境中领略到涉世的快活,人也变得成熟且培养出独立的性格。 在科技日新月异的今天,一些人怕孤独,这种恐惧驱使人往喧嚣和人群里钻,嘴巴不停地说话,即使所说的话毫无意义。孤寂和嘈杂不是我们仅有的选择,我们能够培养一种内在的独处和静默,会使我们脱离孤寂和惧怕。孤寂是内在空虚,独处是内在的丰满。 毛斯达卡斯博士说：“孤独是使人们追寻了悟和产生灵感的一种能力和资源。”孤独是一种发现在咄咄逼人的紧迫危机中,尽管别人给你安慰与同情,你会感到完…     

心态与健康长寿

世界卫生组织宣称,人的健康长寿10％取决于社会因素,8％取决于医疗条件,7％取决于气候因素,而60％取决于自己。有的专家提出,这60％中致少有一半取决于一个人的心态。下面分别阐述如下: 知足与长寿。天津社科院和河北省妇联对河北省200多名90岁以上的长寿老人问卷调查表明:绝大部分老人认为,他们长寿的主要原因是对现实生     

如何扩展你的“职场交际舒适圈”

翻看现在的招聘广告,不论从事哪种行业或是何种职位,“拥有良好人际关系”和“具备高度团队合作精神”的字眼一定会映入眼帘,这不仅是你能够被聘用的“敲门砖”之一,也是关系到你日后加薪,晋升的重级“砝码”。其实,我们每个人的心中都有一个“职场交际舒适圈”,舒适圈越宽的人,沟通能力也越灵活而且有效率。那么,我们如何扩展自己的“职场交际舒适圈”呢?     

"干部"知多少?

我们厂里曾发生过这样一件事: 一天,干事小王在黑板上写了这样一个会议通知:“今天下午二时正,在会议室召开干部会,研究生产情况,请全体干部准时到会。”到了开会时间,厂长见到会的人不多,而且到的主要是一些科室的负责人,车间来的人很少,觉得很奇怪。厂长就问小王:“你都通知了吗?怎么不见车间主任和班组长来?”小王回答说:“我写通知时写得清清楚楚,开的是干部会,全体干部都要参加。”厂长一听就明     

拒绝的技巧

在日常交往中，你会发现有这样一种人．当别人有求于他时，不管自己是否有能力办到，总是行字挂在嘴边，到头来却因自己许了愿而不能兑现，结果失信于人。与其这样，倒不如当初该拒绝的拒绝。有的人就是不好意思拒绝别人，其实巧妙的拒绝不仅不会影响你与他人的关系，而且还会达到“办事不成情意在”的效果。那么，怎样才能使你的拒绝更恰当、更巧妙；收到满意效果？不妨采取以下几种方法：暗示法就是不直接地说“不”，而是采取间接的方式，让对方领会到已被拒绝。清代书画家、文学家郑板桥，曾在山东潍县做过县令。他刚直不阿，执法严明，…     

腼腆胆怯，这样开口说话

现实生活中,我们遗憾地发现一些人,尤其是那些初涉世事的年轻人,在一些非正式场合可以说得天花乱坠,一旦遇到开会、聚会以及庆典这些正式隆重的场合,却畏首缩尾不敢大胆发言,有的甚至胆怯到不知道如何开口说话。即使你满腹经纶、才华横溢、光芒四射,可你因为腼腆胆怯,不知如何开口说话,让别人怎么发现你这颗“珠宝”呢?不过,你也别灰心丧气,尝试着按以下方式做做看,说不定会对你有所裨益。在名言上切入,说出你的睿智练达有一定谈话经验的人都有过这样的体会:如果在我们的谈话中,适时适当地引用一些名人名言,不仅显示了你的知识渊博,而且还可…     

给予是一种智慧

生活中有一种“分享理论”说,它告诉我们给予是智慧这样的道理。当自己有6个苹果时,不要一个人独自享用,不妨分给他人5个,尽管自己暂时少吃了5个,但却得到了5人的热情和友好。也许事后你会得到一个橘子、一个桃子,你不仅尝到了6种不同风味的水果,还获得了5个朋友的友谊和好感,     

"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".     

"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…     

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     

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.