论毛泽东无神论思想的涵义、层次及内容

毛泽东无神论思想是毛泽东思想的有机组成部分,是中国共产党集体智慧的结晶,其主要内容可概括为三个层次的理论观点。一是关于正确认识和处理人与"神"的关系的理论观点,包括:不是"神"创造了人而是人创造了"神",推翻神权、打倒神道地主和破除迷信观念,以及实现人的解放与全面发展。二是关于正确认识和处理无神论与有神论的关系的理论观点,包括:宗教信仰是人民内部的思想认识问题,要研究宗教问题、批判神学和破除迷信观念,要向人民群众宣传无神论,以及要用无神论代替有神论。三是关于正确认识和处理无神论者与有神论者的关系的理论观点,包括:宗教问题是个群众问题,要尊重和保护公民的宗教信仰自由,无神论者与有神论者应相互尊重和团结合作,党同宗教界要建立统一战线。     

论道德挫折

道德挫折是利他行为者遭到受助者消极或恶意回应而产生的心理挫折形式,其不仅是一种个人挫折,更是一种社会挫折,即造成了社会资本的损失.对于道德挫折,应从其心理发生机制来加以深入探析,即主要从挫折情境、挫折认知与挫折反应来加以说明.另外,道德挫折对于学校道德教育而言既是必须面对的挑战,也是可以积极利用的遭遇.     

科学在反对有神论中的地位和作用

有神论思想自产生之日起就一直深深地影响着人们的思想观念与行为方式。社会发展至今日。宗教的影响已呈明显的衰退之势，其中原因之一就是科学的进步。本文在探究科学与有神论根本对立的基础上．力图说明科学是如何一步一步战胜有神论的，并试图从科学本身的角度分析当今宗教依然存在的原因。     

论前期维特根斯坦的逻辑真理观

维特根斯坦在其早期代表作《逻辑哲学论》中深入探讨了逻辑真理的理解问题.然而当今学界流行的看法是,维特根斯坦有着最狭隘的逻辑真理观逻辑真理即重言式.本文试图澄明维氏使用重言式概念的原初含义,并从其以逻辑为基础的世界观、真值函项理论及优范式理论等角度分别加以阐述,说明维氏所理解的逻辑真理乃穷尽可能的必然,而对逻辑真理的这种理解同样可推广到谓词逻辑,并指出用穷尽可能来定义逻辑必然并不会导致恶性循环.     

新时代加强科学无神论宣传教育的思考与建议

加强科学无神论的宣传教育,事关马克思主义在意识形态领域的指导地位,事关党的宗教工作方针的贯彻落实。在中国特色社会主义进入新时代的今天,我们要在正确认识无神论宣传与宗教信仰自由的关系的前提下,坚持推进科学无神论宣传教育与研究,大力开展科学无神论的社会宣传工作,并严格恪守共产党员不能信教的政治纪律。     

科学无神论与马克思主义——纪念《科学与无神论》杂志创刊十周年

马克思主义哲学是科学无神论的世界观基础,但是,马克思主义原理的教育不能代替科学无神论的教育。二者应紧密结合、相互促进。科学无神论是马克思主义世界观的重要内容,没有科学无神论教育的熏陶,对于马克思主义世界观的理解是不深刻、不扎实的,常常经受不住形式不断变换的有神论的迷惑与进攻。因此,科学无神论的教育不能跨越,而是要不断改善内容和方法。在这方面,《科学与无神论》杂志发挥了重要作用。     

试论青年马克思从有神论到无神论的思想转变

从文本出发,本文对青年马克思从有神论到无神论的思想转变相关问题进行了阐述。首先,文章认为,马克思最初信仰上帝,是一个有神论者。马克思早期的中学作文主要体现了他宗教观的有神论阶段,但此时他也在一些方面一定程度地显示出与传统宗教有神论的不同。接着,文章认为,他的博士论文表现出他向无神论的转变。最后,文章对发生这一转变的外在原因和内在原因进行了分析。     

马克思主义无神论教育融入新时代高校德育的路径研究

我国是以马克思主义作为指导思想的社会主义国家,加强马克思主义无神论的宣传和教育,有助于牢固确立马克思主义在意识形态领域的指导地位。针对新时代我国高校大学生中部分存在的信仰问题,需要从文化自信、文化强国的战略高度出发,指导大学生加强马克思主义信仰教育,将马克思主义无神论教育融入新时代高校德育之中,消除各种有神论带来的负面影响,引导大学生树立坚定的马克思主义信仰,以高度的文化自信,奋力实现中国梦。     

审视无神论研究与宣传教育的中国路径

无神论是从哲学上否定神的客观实在性,而不以否定宗教的客观功能为使命。以为无神论宣传教育就是充当反宗教政治工具的看法是对无神论作用、定位的夸大和意义理解的窄化。如果能在这样一种认识的延长线上去设置无神论在社会主义核心价值体系中的坐标,我们将重新审视如何建构一条无神论研究与宣传教育的中国路径,同时为在实践中坚持和发展马克思主义宗教观开辟新的契机。     

海德格尔与技术命运论

海德格尔的技术之思在他的哲学中占有重要的地位,其相关迷思可能是20世纪最艰深的一种。本文试图从几个方面探讨海德格尔的技术哲学:第一,海德格尔前期的世界和时间学说及其技术哲学含义;第二,围绕"实验"(experientia)概念探讨海德格尔关于现代技术之起源的观点,落实于形式科学与实验的关系问题;第三,围绕"集置"(Gestell)概念讨论海德格尔关于现代技术之本质的基本看法;第四,围绕"泰然任之"(Gelassenheit)概念讨论在海德格尔那里启示出来的关于现代技术的思想姿态。本文的主要意图还不在于讨论海德格尔的技术哲学本身,而毋宁说在于,从海德格尔的存在历史观和技术之思出发,反驳技术乐观主义和技术悲观主义,阐发一种所谓的"技术命运论"。     

命运掌握在自己手里

什么是命运?你了解自己的命运吗?你认为命运由谁来掌管?一个人一生下来,是不是命运被上天安排好了?一个人一生中所有遭遇的事情,是不是都是命中注定的?对于命运是什么,古今中外有多种多样的说法,"宿命论"就是其中一种流行很广、影响很大的说法,这种说法的核心内容是,一个人的命运是由上天安排好的,一个人从生开始直到离开人世,     

科学在中国的命运

一、科学是20世纪的时代标志我认为,20世纪推动社会发展的最重要的三种动力是:科学技术、市场经济和大众媒体。尽管在20世纪的百年史上,战争与意识形态风云激荡,为世人瞩目。众所周知,在军事上,20世纪上半叶曾     

Health, fortune, and moral authority in medicine.

The Christian conviction about Divine Providence encourages a novel account of the moral content of health and authority in the health care context. While health can be understood as the disposition of a living body to be able to proceed in the world well, as a species of freedom it is informed by the particular projects and concerns that Christians hold deepest. This is due to the fact that health acquires content, and thus becomes desirable as a particular type of good, only in relation to judgments about the good life. Aquinas' reflections concerning the good of health and its partial slavery to fortune reveal a Christian past that dwelt on the intrinsic and instrumental good of health. A rich Christian tradition in which health as intrinsically good, a good of the body, is ordained to the interests of right Christian virtue. Each of these factors affects the character of the health to be pursued and the authority of the physician as determining the ends and means of medicine.     

Profile of the American CEO: Comparing Inc. and fortune executives

Given the documented differences between entrepreneurial and traditional organizations in their structure and climate, a well as the predicted escalation of competition in global markets in the upcoming decade, the present study focused on the following questions. First, do chief executive officers (CEOs) from different corporate environments differ in the attributes, skills, and abilities they possess, and second, what meaning do these differences have for CEOs in confronting immediate and future challenges in small growth companies and large corporations. A sample of 35Fortune 500 CEOs and 35Inc. 500 CEOs was assessed on the London House STEP battery in order to identify differences between these groups. It was hypothesized that although there would be some overlap, the pattern of strengths and weaknesses would differ between the CEO groups. Specifically, it was expected thatInc. CEOs would be more creative whileFortune CEOs would exhibit a better balance in their breadth of managerial and executive skills. Results showed that these hypotheses were confirmed. Both groups were, not surprisingly, high in their potential for success and were not significantly different from one another in this overall dimension. However,Inc. CEOs were significantly higher in creativity, ability to work under pressure, and developing technical ideas, whileFortune CEOs excelled in the interpersonal skills of communications, developing teamwork, supervisory practices, developing employee potential and in the areas of leadership experience and financial responsibility. Findings are discussed in terms of developmental and strategic suggestions for current and aspiring CEOs.Paper presented at the Annual Conference of the Academy of Management, Washington, D.C., August, 1989.     

The cost of good fortune: when positive life events produce negative health consequences

Previous research regarding the effects of positive life events on physical health has been inconclusive. We tested the hypothesis that positive life events have a detrimental effect on health only among people with negative self-views. This prediction derives from an identity disruption model of stress, which holds that an accumulation of life events that are inconsistent with the self-concept leads to physical illness. To test the hypothesis, we conducted two prospective studies in which positive life events and self-esteem were used to predict the development of illness over time. In accordance with predictions, both studies showed that desirable life changes were associated with increases in illness only among subjects with low self-esteem; among subjects with high self-esteem, positive life events were linked to better health. Implications for understanding the manner in which life events affect health are considered.     

The physician as fortune teller: a commentary on "The ethical justification for minimal paternalism

...I shall summarize my argument to this point. 1) A new technology -- medicalizing life choices -- introduces additional sources of uncertainty into the physician-patient relationship. The implications for the authority-autonomy tension of that relationship are not fully worked out, as is evidenced by differing views on professional obligations. 2) The warrants for paternalism are complex, ranging from a pragmatic response in the face of uncertainty to a proactive, highly directive determination of the patient's best interests. 3) Although some proponents of autonomy argue that it entails positive rights to intervention and information, the "strong sense" of autonomy is not the prevailing view. 4) The as yet unclear benefits of knowledge about one's genetic makeup are even less clear in the case of HD. Strong circumstantial evidence of risks of harm from disclosure of unfavorable test results have not been dispelled by early experience with use of the HD test. 5) A cautious approach in the use of HD test seems warranted, even at the cost of restricting autonomy. Legitimating that approach by reference to traditional ethical theory is a necessary element in the transfer of the new technology to the wider clinical setting. 6) While PMP [the principle of minimal paternalism] attempts to offer such an approach, some questions do not appear to have been resolved or fully addressed by this formulation.     

The unconscious cost of good fortune: implicit and explicit self-esteem, positive life events, and health.

J. D. Brown and K. L. McGill (1989) found that positive life events were associated with better health only for people high in self-esteem. Among people low in self-esteem, positive life events were associated with poorer health. The authors of this study replicated this finding in a self-report survey of 61 male and 110 female college students. In addition, they showed that implicit self-esteem moderated the relation between positive life events and self-reported health in the same fashion as explicit self-esteem did. Whereas people high in implicit self-esteem reported being healthier when they experienced more positive life events, people low in implicit self-esteem reported being healthier when they experienced fewer positive life events. Moreover, the effects of implicit self-esteem were statistically independent of the effects of explicit self-esteem.