"活见鬼"的真相

我出生在一个偏僻的农村,农村老百姓许多人相信鬼神,小时候就常听人们说起“活见鬼”的故事,说得活龙活现。但我没有亲身经历过,对这些传说总是似信非信。后来,有一件事情却深深惊动     

毛泽东"组织起来"思想与中国农村现代化社会基础之再造

在当前农民“原子化”状态严重、出现一定程度乡村治理危机和“社会主义新农村建设”战略目标提出的背景下,重读毛泽东同志《组织起来》具有非常重要的理论和现实意义。毛泽东在《组织起来》中所阐述的思想,实质上阐发了一种改造原有社会关系模式、重组社会结构、再造农村社会基础的理论方法。农民在党和国家主导下“组织起来”,是中国农村经济发展的必由之路,是中国农村现代化的基本前提,也是增强党的执政能力建设的必然要求。     

荀子心"合"物论发微

关于荀子认识论的研究,学者通常都从主观和客观分别对待出发,认为荀子力图使主观"符合"客观,以期求得全面荀正确的认识.本文作者认为,这种看法可以说符合常识的理解,但却没有切近苟子的本意.子的认识论是心物一体的认识论,心不是"主观",物也不是"客观",他更没有提出"符合"论,也不以"客观"为认识的标准.荀子的认识论是心"合"物论,也就是心物相合不二之论.     

建立城乡互助模式,聚焦人才培养事工

教会应当秉承＂总要肢体彼此相顾＂的教导,互相支援农村教会是中国教会的重要组成部分,如果没有农村教会的健康发展,健康的中国教会也就无从谈起。但放眼当今农村教会,其总体情况令人担忧,亟须引起必要的关注。但比关注农村教会内部问题更为重要的是,我们应该先关注当今中国农村社会的主要现状。     

对巫术治病迷信的"灵验"剖析

人类最关心的莫过于自己的生命,对自己身体健康的关注与疾病的防治,历来是人类的一项重要的活动,也是巫术迷信大行其道的重要领域。从古代的驱鬼去邪的方术祛病法,到现在广大偏远农村     

梁漱溟的"科学"概念

在梁漱溟的哲学里,存在两种科学概念:作为知识的科学与作为文化与价值的科学。在他看来,古代中国不是不能而是认为没有必要发展科学(文化)。古代儒家文化没有走科学(文化)的路子,并不一定意味着儒家文化中存在着反科学(知识)的思想。由于有了两种科学概念,梁漱溟对科学的态度呈现出某种复杂性,既批评科学的泛化发展倾向,也认可科学分化与合理化原则。     

"有"和"没有"的属灵教训

马可福音11章12-17节,马太福音21章12-22节,这两段经文记载了主耶稣当年在受难周的第二天(星期一,也称权柄日)做两件事,咒诅无花果树和洁净圣殿。从这两件事中,让我们深深地领悟到了“有”和“没有”的属灵教训。     

从“特来拜他”说起

我们处于农村教会,所以就从农村教会的光景说起。现在农村经济发展特别快,可以说凡集镇都有礼拜堂。许多农村信徒为了上集镇做礼拜,也会跋山涉水,敬虔准备,这是值得的。但一个没有看见的信徒,就不会像东方博士那样长途跋涉心甘情愿付代价来拜他,而是忙乱、草率、轻忽。匆匆而     

论荀子的"天人之分"说

荀子天论思想中的“天人之分”指的是天与人各自的职分、名分,并不含有“天人相分”之义。在荀子的理论体系中,天虽然并没有绝对摒弃自然属性,但是这种自然属性却淹没在它的神的属性之中。荀子正是利用了关于天的粗糙表象阐述天的神秘属性的。荀子虽然提出了“制天命而用之”的思想,但他又对“制”的范围做了很多限制,像孙悟空没有跳出如来佛的手心一样,荀子的天道观也没有摆脱天命论的羁绊。他所说的“制天命而用之”并不能引申出“人定胜天”的意蕴。     

论"公正"先于"关护"

在应用伦理学的论证过程中,尽管各种不同的伦理学派、道德理论或价值诉求相互差异、彼此竞争,但在当代境遇下,它们都可以归溯为一个以凸显人权原则为特征的共同的道德视点。换言之,在诉诸一个根基性的价值诉求———人权理念———方面,它们大体上是一致的。正如哈贝马斯所言:“当宗教与形而上学的世界图景丧失了其普遍约束力时,我们(或者我们的大多数)在向宽容的世界观多元主义过渡之后,既没有变成冷漠的玩世不恭者,也没有变成什么都行的相对主义者,因为我们已经、并且愿意坚守着有关正确或错误的道德判断的二元规则。我们将生活世界及政治…     

"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.