不幸福感的概念和模型

心理学家对幸福感的研究已有丰富的成果, 但是对不幸福感的研究还比较缺乏。对不幸福感的研究是从另一个角度来探究幸福感。本文对不幸福感的概念、不幸福感与幸福感关系以及不幸福感的模型进行介绍。Uchida和Kitayama提出了不幸福感的文化民俗模型, 认为不幸福感包括两个维度：即时享乐体验/应对行为, 认知评价/情感或动机的卷入。他们发现这两个维度具有跨文化的一致性。     

Ritual and Recovery: Traditions in Disaster Ritualizing

The aim of this article is partly to analyze and discuss the ritual traditions in the Norwegian context, called disaster services, which consists in ritualizing as a response to accidents and disasters. Furthermore, we find it relevant to understand these traditions in relation to two aspects of recovery: personal and social recovery. From a practical theological perspective, the new traditions are interesting for the understanding of how the churches work in situations where people have stressful experiences, and for developing an understanding of contemporary religion.     

The Historic Peace Churches and the Reformations

This contribution considers the broad historical and theological category of Reformation and Reformations in relation to the Historic Peace Churches before turning to a more detailed consideration of recent and contemporary meaning of Reformation(s) in selected settings and needs: Mennonites in Taiwan; Friends in East Africa, especially Tanzania; and the Church of the Brethren in Nigeria. Reformation insights of the 16th, 17th, and early 18th centuries continue to inform, inspire, and sustain Mennonite, Quaker, and Brethren communities in contexts quite different from those in which our communities arose and from one another.     

NAMING THE HUMAN ANIMAL: GENESIS 1–3 AND OTHER ANIMALS IN HUMAN BECOMING

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. Thus Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations.     

CAUSATION,DISPOSITIONS, AND PHYSICAL OCCASIONALISM

Even though theistic philosophers and scientists agree that God created, sustains, and providentially governs the physical universe and even though much has been published in general regarding divine action, what is needed is a fine‐grained, conceptually coherent account of divine action, causation, dispositions, and laws of nature consistent with divine aseity, satisfying the widely recognized adequacy conditions for any account of dispositions.¹ Such an account would be a basic part of a more comprehensive theory of divine action in relation to the fundamental concepts of science and of mathematics. Our aim in this article is simply to present such a theory.     

State faith‐based education in Israel: a messianic‐nationalist model of interpretation

This article analyzes the traces and configuration of three syntagmatic interpretation models in the educational text produced by Israel’s state religious educational system: the modus, the hermetic and the gnostic models, which together add up to a fourth, and unique one: the messianic nationalist model of interpretation. This interpretive model has a concrete configuration which, as opposed to similar but secular educational models, uses transcendental motifs in order to pragmatically organize the explanation of ‘reality’. From this point of view the messianic nationalist model presents a case study in religious education, which integrates between modern (i.e., nationalist) and traditional (religious) motifs in a relatively flexible way, situating itself between a fundamentalist religious idiosyncrasy and a secular one. Theoretically and methodologically the article develops the textual analysis of educational texts. The specific analysis presented here assumes that an educational ideological text interprets, and is interpreted constantly by, its producers and its users as well.