精神分析维度中的实体和主体——论拉康-齐泽克的“实体即主体”

与弗洛伊德一样,以拉康(J.Lacan)为代表的现代精神分析理论仍然是以无意识为研究对象的学说。拉康始终声称要回到弗洛伊德,这表明拉康与弗洛伊德之间存在着密切的思想渊源关系。然而另一方面,拉康的思想体系中也渗透着浓重的黑格尔思想成分。这表明,拉康在20世纪30年代     

Trait emotional intelligence and mental distress: The mediating role of positive and negative affect

Over the past decade, emotional intelligence (EI) has received much attention in the literature. Previous studies indicated that higher trait or ability EI was associated with greater mental distress. The present study focused on mediating effects of positive and negative affect on the association between trait EI and mental distress in a sample of Chinese adults. The participants were 726 Chinese adults (384 females) with an age range of 18–60 years. Data were collected by using the Wong Law Emotional Intelligence Scale, the Positive Affect and Negative Affect Scale, and the General Health Questionnaire. Hierarchical regression analysis showed that EI was a significant predictor of positive affect, negative affect and mental distress. Further mediation analysis showed that positive and negative affect acted as partial mediators of the relationship between EI and mental distress. Furthermore, effect contrasts showed that there was no significant difference between the specific indirect effects through positive affect and through negative affect. This result indicated that positive affect and negative affect played an equally important function in the association between EI and distress. The significance and limitations of the results are discussed.     

北宋丹霞子淳行履考

曹洞宗在北宋初已成衰微之势,在梁山缘观时代几至法脉断绝。经大洪报恩(1058-1111)、芙蓉道楷(1043-1118)的振作,才开始走向繁荣,并在丹霞子淳(1063-1117)一系的弘扬下,发展到鼎盛时期,成为后世两大主流宗派之一。     

VARIATIONS IN THE CONTEMPLATION OF THE REPULSIVENESS OF FOOD, ĀHĀREPATIKŪLASAÑÑĀ: CANONICAL,THERAVĀDA,SARVĀSTIVĀDA AND MAHĀYĀNA FORMS

ABSTRACT

This article explores the changing treatment of a meditation practice, the contemplation of the repulsiveness of food, āhārepa?ikūlasaññā, from its presence in lists of saññā in canonical texts to its detailed explanation in post-canonical texts of the first millennium CE. We observe two main developments: the limitation in the benefits attributed to the practice within commentarial-period Theravada, and two entirely divergent branches in the way the practice is treated. In the Visuddhimagga of Theravada Buddhism, we see a somewhat practical approach that identifies the unpleasant aspects of the monk’s experience of seeking, eating, digesting and excreting food, and takes them as the focus of a 10-stage meditation practice. In the Sarvāstivāda texts, we see a conceptual aversion created by the association of specific food items with other items treated as impure within meditation practice. This articles explores all these divergences, drawing conclusions about what this says in terms of the understanding of food in these two branches.     

Sources of Psychological Pain and Suicidal Thoughts Among Homeless Adults

Homeless adults experience problems in multiple areas of their lives. It was hypothesized that adults who were troubled by problems in more areas of their lives would be more likely to report suicidal thoughts. The sample included 457 homeless men and women who resided in three emergency shelters. The number of sources of psychological pain, past suicide attempts, and being a man predicted current suicidal thoughts, but being diagnosed with a depressive disorder did not. Shelter workers should ask adults whether they have attempted suicide in the past and how troubled they are by each area of their lives.     

Learning in Community for STEM Undergraduates: Connecting a Learning Sciences and a Learning Humanities Approach in Higher Education

Abstract

Previous research demonstrates that social and interpersonal factors, more than academic preparation, affect decisions by under-represented students to stay in or to leave STEM fields. Yet, much of the theorizing about STEM learning in higher education begins with conceptual and epistemological dimensions. We make the case for a new theoretical framework, a learning humanities, that begins with relationships. From this relational starting point, we locate STEM knowers as actors in relationships who become answerable for their STEM knowledge and take wise actions from this place. We then use this framework to analyze learning for STEM undergraduates involved in the STUDIO: Build Our World program, an afterschool mentoring program for low-income, immigrant, and refugee youth of color. Drawing on narrative and ethnographic analyses of data from 12 focal mentors, we found that mentors developed 3 focal practices identified by Edwards, relational expertise, common knowledge, and relational agency through their efforts to create the best possible program for youth. This built mentors’ sense of answerability and a capacity for wise action within and outside of STUDIO. We argue that this theoretical stance provides new ways to conceptualize the nature, purpose, and outcomes of STEM learning for historically non-dominant STEM undergraduates’ learning.     

王重阳平等思想探析

全真道创始人王重阳,建立了以心性修炼为基础的道教内丹思想,力倡每个人都具有平等的心性本体,道性俱足,皆有成仙的可能.这一平等的思想体现在人与自然的关系上,就是万物平等,无有高下;体现在与其他教派的关系上,则是儒、释、道三家圆融平等;而在处世待人上,就要平等待人,不分人之贵贱高低,均须恭敬处之.本文试对这一思想的产生背景、内涵进行探析,进一步揭示其对于悟道、修道和传道的作用和影响.