家、国、同胞,与天下万民--中西哲人及基督教的家庭观

本文分析了某些中西哲人及基督教的家庭观念的差异,并说明了这些差异所导致的后果.     

The revised ABC's of rational-emotive therapy (RET)

Although I was perceptive enough to realize, in my first paper on rational-emotive therapy (RET) in 1956, that cognitions, emotions, and behaviors almost always are not pure or disparate but significantly include each other, I have appreciably added to this concept and have stressed forceful emotive and educative, as well as strong behavioral, techniques of RET in recent years. I have also increasingly pointed out that the ABC's of RET-A standing for Activating Events, B for Beliefs about these events, and C for emotional and behavioral Consequences of these Beliefs-also influence, include, and interact with each other. The present paper gives salient details of how A's, B's, and C's, as well as cognitions, emotions, and behaviors all importantly affect one another and how they become combined into dysfunctional, demanding core Basic Philosophic Assumptions that lead to neurotic disturbances. To change and to keep changing these dysfunctional basic assumptions, RET uses a number of intellectual, affective, and action techniques that often are applied in a forceful, persistent, active-directive manner. It is more cognitive than most of the other cognitive-behavior therapies in that it tries to help many (not all) clients to make an elegant or profound philosophic change (Ellis, 1979b, 1985b). But it is also more emotive and behavioral than most other popular therapies in that it assumes that neurotic individuals' core basic philosophies assumptions are, as Muran (in press) points out, tacit cognitive-affective-motoric structures that account for emotional experiences in the face of external stimuli, and that therefore therapists had better teach their clients (and the general public) several powerful cognitive-emotive-behavioral methods of helping themselves change.Albert Ellis is President of the Institute for Rational-Emotive Therapy, 45 East 65th Street, New York, NY, 10021     

基督教影响下的家庭观和婚姻观研究——以生活在中国境内的亚洲人为研究对象

在世界范围内,信仰基督宗教的人数大约在20亿人左右,而这20亿左右的人当中,亚洲占3亿多,其中主要分布在东亚和东南亚这些地区。近年来,随着基督教在亚洲传播速度的加快,亚洲范围内信仰基督宗教的人数预计在2025年时将会增加到5亿人。随着基督教在亚洲的迅速发展,我们可以预计在未来基督教将会在更大的层面上影响亚洲人的生活．尤其是在文化和价值判断上。随着近年来社会对于家庭问题的不断关注．家庭观念成为了研究的热点。所以我们设计了这次调查,以期望能够解读在现代社会中基督教对于人们家庭观念和婚姻观念的影响。     

On the Christian in Christian bioethics.

What is Christian about Christian bioethics? And is an authentically Christian bioethics a practical possibility in the world in which we find ourselves? In my essay I argue that personhood and the personal are so fundamental to the Christian understanding of our humanity that body, soul, and spirit are probably best understood as the components of a triune (as opposed to dual) aspect theory of personhood. To confess to a Christian bioethics is to admit that Christians cannot pretend fully to understand either cures or their meaning. However effective and "knowledge-based" contemporary medical interventions are, a Christian must humbly and honestly confess a lack of complete knowledge on both levels. At the same time, a Christian bioethicist must express a total personal commitment to Christian Faith.     

The Distinctiveness of Christian Ethics

Book reviewed in this article:
John E. Colwell, Living the Christian Story: The Distinctiveness of Christian Ethics     

古代基督教禁欲主义的诸种二元论根源

古代基督教禁欲主义的形成,根本在于灵魂与肉体和精神与物质的二元论的思想.促成古代基督教禁欲主义兴起的二元论思想,主要有三个来源:首先是宗教自身的先天性二元论因素,即神圣与世俗的二元区隔;再则是东方宗教,尤其是中亚宗教的二元论思想;最后是犹太教传递给基督教的弥赛亚主义中包含的二元论思想.     

The Duality of American Christian Nationalism: Religious Traditionalism versus Christian Statism

While posited as a unified ideology, Christian Nationalism (CN) actually contains two distinct views of what it means to be a “Christian Nation”—one which envisions a Christian civil society separate from the profanities of politics, what we call “Religious Traditionalism.” The other envisions a Christian federal government where power is wielded exclusively by ethno-religious insiders, or “Christian Statism.” Multiple waves of two national surveys confirm that current measures of CN contain these two factors, which have become increasingly divergent in the past 20 years. In addition, we find that Christian Statism predicts nativism, Islamophobia, anti-Semitism, and racial distrust while Religious Traditionalism, in most instances, predicts the opposite. Historically, Religious Traditionalists have always sought to influence civil society and focused mainly on family/sexual issues. But a different brand of CN has emerged, wherein all federal and state authority should rightfully and exclusively belong to Christian Statists.