《老子想尔注》的“神治”思想及其在天师道中的实现

长生信仰原属私人福享,本与政治性的公共善好无关,《老子想尔注》却将国家治理建立在每个人宗教性的长生信仰基础上。背后的原因在于,它的“道”是具有强烈伦理色彩的至上神“老上老君”,老君及其神界职官通过气的同构共感对世人实施以生赏善,以死罚恶的“神治”管理,以确保好人长生无恙、恶人短命遭殃。世人想要长生,必须遵循神诫,多行善举。在这个过程中,长生带有伦理性,实现了其在宗教政治中的重新定位。这解释了早期天师道以宗教治病为主要救赎内容,以组织管理道民的“命籍”“命信”来安排教区活动的原因。疾病、“命籍”(生死簿)、“命信”(与神相盟的信物)皆是涉及人的生死之具,是神管理人的重要途径。这就是道教借助长生信仰进行“神治”,以安排公共秩序的过程。在这个过程中,天师道教团以政教合一的“神治”方式,同样实现了世俗政府“治理民物”的目的。     

Identification of Nearly Fatal Suicide Attempts: Self-Inflicted Injury Severity Form

The Self-inflicted Injury Severity Form (SIISF) was developed as an epidemiological research tool for identifying individuals in hospital emergency departments who have life-threatening self-inflicted injuries. Data were collected from 715 patients with self-inflicted injuries in two large hospitals. In 295 of these cases, a second set of data was independently collected for assessment of interrater reliability. Validity was assessed by comparing the SIISF results with simultaneously collected Risk—Rescue Ratings. Assessment of interrater reliability found that only 2.4% of physicians disagreed on the suicide method used. The kappa statistic for method used was .94, indicating excellent agreement. The SIISF was found to distinguish between severe and less severe injuries. Thus, it appears to provide a simple method to distinguish patients who have life-threatening self-inflicted injuries.     

Self‐Report and Psychophysiological Responses to Fear Appeals

This study was designed to assess the relationship between self‐report and psychophysiological responses to fear appeals and behavioral changes elicited by these. Ninety‐two subjects watched one of four messages that varied in level of threat (high vs. low) and efficacy (high vs. low). Concomitantly, psychophysiological measures (heart rate and skin conductance) were registered. Perceived threat and efficacy varied according to the characteristics of the message. High‐threat messages elicited significantly different levels of autonomic arousal than low‐threat messages. Following of behavioral recommendation was higher among subjects who were exposed to the high threat / high efficacy stimulus, those who reported high perceived threat, and for those who showed an autonomic response pattern related to the facilitation of attentional processes.     

论宗教经验与宗教神秘主义--从约翰·希克的《第五维度》谈起

本文主要从约翰·希克的<第五维度>出发,谈宗教经验和宗教神秘主义.人总是有以超自然的方式来探求自然的内在倾向.人的本性中第五维度,即灵性的维度,它让每个人都有信仰的可能.我们的宇宙是一个含混的宇宙,包括我们认识宇宙的含混性,除了自然主义,宗教神秘主义也是从另一角度对宇宙的解释.但是,当我们以宗教的方法来解释宇宙的时候,我们就会发现,这种方法本身也具有含混性,于是约翰·希克提出宗教多元论假设成功地解决了这个矛盾.对于一些宣称体验到与终极实在本身完全合一的神秘主义,约翰·希克提出了反驳,认为对神圣者的体验只可能隐喻的统一,而不可能是字面完全的统一.     

Assessing Private and Public Need for Uniqueness: Validation of French Versions of the Need for Uniqueness (NfU) and Self-Attributed Need for Uniqueness (SANU) Scales

Need for uniqueness represents the need for people to feel different and distinguish themselves from others. Two major scales exist that measure this need: the Need for Uniqueness scale (NfU; Snyder &; Fromkin, 1977 Snyder, C. R., &; Fromkin, H. L. (1977). Abnormality as a positive characteristic: The development and validation of a scale measuring need for uniqueness. Journal of Abnormal Psychology, 86, 518–527. https://doi.org/10.1037/0021-843X.86.5.518[Crossref], [Web of Science ®] , [Google Scholar]) and the Self-Attributed Need for Uniqueness scale (SANU; Lynn &; Harris, 1997b Lynn, M., &; Harris, J. (1997b). Individual differences in the pursuit of self-uniqueness through consumption. Journal of Applied Social Psychology, 27, 1861–1883. https://doi.org/10.1111/j.1559-1816.1997.tb01629.x[Crossref], [Web of Science ®] , [Google Scholar]). We propose here a French version of both scales. Through a dual approach of exploratory and confirmatory factorial analyses, we investigated the scales' structure in student samples from two French-speaking countries (France and Switzerland, N = 1,348) as well as measures of internal and external validity. Both scales presented good psychometric properties in French. Additionally, we investigated differences between the scales, as literature suggests that the NfU relies mostly on public and risky displays of uniqueness, whereas the SANU focuses on private and more socially acceptable means to acquire a feeling of uniqueness. Differences arose in the links with several personality characteristics (emotionality, extraversion, agreeableness, sensation seeking, and self-consciousness), suggesting that the NfU corresponds rather to a need to demonstrate uniqueness through public displays and the SANU to a need to feel unique through more private means. We discuss implications for research and provide advice on choosing by the scale most appropriate to the researcher's aims.     

Reuniting physical and social cognition in development

Book discussed in this article: Cintia Rodríguez, The magic number three: when infants do not yet speak