Harmonious and Obsessive Passion for the Internet: Their Associations With the Couple's Relationship1

Based on a motivational perspective of passion, we investigated the associations between passion for the Internet and level of self‐determined motivation toward the couple's relationship. Our results show that an obsessive passion toward the Internet was associated with lower self‐determination in the couple, greater conflict in the relationship, and low levels of dyadic adjustment. In contrast, harmonious passion toward the Internet was associated with greater self‐determination in the couple, less conflict, and greater dyadic adjustment. Results suggest that use of the Internet is not necessarily associated with negative interpersonal outcomes. Rather, it appears that the way the activity has been internalized is associated with how individuals internalize their reasons for behaving in other domains.     

Validity of the Cognitive Representations of Hypertension Scales (CRHTN)1

Leventhal and Diefenbach's (1991) self‐regulatory theory is discussed in explaining the dynamic nature of “how” and “what” people think about hypertension and how this information is different according to severity of hypertension. Using a sample of hypertensive adults who had controlled and uncontrolled blood pressure (BP) status, the factor structure of the Cognitive Representations of Hypertension (CRHTN) scales, an instrument based on self‐regulatory theory of Leventhal & Diefenbach, is examined through exploratory, confirmatory, and multigroup factor analyses. Results indicate that a 5‐factor model is representative of theoretical constructs of disease label or symptoms, consequences, and controllability. The model accurately fits observed data for outpatients with controlled and uncontrolled BP status. Results provide support for an understanding of individuals’ cognitive structuring of disease‐specific attitudes, beliefs, and self‐management skills.     

Factors Influencing Household Waste Recycling Behavior: Test of an integrated Model1

Although there has been an official household waste recycling system in Taiwan, the system still works rather inefficiently because of problems such as resistance from citizens, political complexity, and those arising from culture. This study examines the antecedents of the behavior of household waste recycling in the context of an integrated model. This model incorporates a wide variety of important factors from previous research on environmental behavior into a single theoretical framework provided by the theory of planned behavior (TPB). This model was tested using data from a sample of 386 community residents in Kaohsiung, each of whom completed a survey. The results suggest that in addition to the TPB variables, perceived moral obligation further improved the prediction of intention to recycle household waste. Implications for operating household waste recycling systems are discussed.     

德里达对我们究竟意味着什么？——关于10月10日《纽约时报》刊登德里达逝世讣告的风波

通过关于德里达逝世一份意味深长的讣告,2004年10月下旬,以《纽约时报》为载体,引发了一场关于德里达的哲学对我们这个世界究竟意味着什么的讨论.这场讨论的实质在于,德里达的解构精神究竟是一种一味摧毁形而上学的力量,还是通过对这种形而上学传统的分析,指出"一分为二"式的"二元论"的片面性,以致所导致的,从古至今绵延不断的一种固执的思维定式.德里达试图告诉我们,形而上学和古典辩证法传统在把一对和多对范畴相互对应、提升、同化过程中,势必排除或遗漏掉许多可能是更为重要的要素,因为这些要素可能是使事物得以出场和传播的更为真实的方式.解构不是破坏,不是摧毁,不是在消灭一个旧世界的基础上建立一个新世界.应该把解构理解为事物在出场或传播过程中其结构的某种实际上的变形,一种实际效果.     

抚州华盖山天心正法考

晚唐北宋以来,内丹炼养术风行一时,道教符箓派亦践行此术,遂产生出了一些新符箓派,如天心正法派、灵宝东华派、神霄派、清微派、净明派等.这些道派既承袭了北帝派、镇元派的道法传统,兼行上清与正一之法术,更援引内丹之法,出现了"内丹外符"的新气象.所谓的"内丹外符"或谓之"内修外法",即将内炼神气与外施符咒术结合为一.     

Putting on Virtue Without Putting Off Feminists

Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on pre‐modern traditions and the eschewal of modern resources. Troubled by skeptical quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre‐modern court of appeals. Many feminists worry that these appeals unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share the skeptical concerns and so has no need for metaethical appeals. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics.     

儒家文化促进经济发展的若干进路

"儒家文化"是个宏大的概念,从学理和实践的层面看,都不能在整体上得出儒家文化能够促进或者妨碍经济发展的结论,而应做具体的分析. 毋庸讳言,儒家文化作为中华民族传统文化的构成之一,在一定程度上,它的某些成分可以成为促进当代中国社会经济发展的动力.经过近20多年的研讨,特别是经过上个世纪90年代以来的市场经济体制建设实践的探索,儒家文化的某些内容可以成为社会文化发展的助力,已经成为事实.现在的问题是,儒家文化要在当代中国成为促进经济发展的助力,就要有切实的契合点,即要有恰当的进路;否则,无论儒家文化有多少优良之处,无论人们对于儒家文化在当今社会的作用有多么强烈的共识,都无济于事.而要合理地解决这个进路问题,就应当从儒家文化社会功能的两面性人手,对其做切实的分析.