水神萧公信仰的形成与地域扩展

萧公信仰肇迹于江西新淦大洋洲,明清时期盛极一时。历史上萧公信仰的形成与新淦的自然环境、萧氏宗族密切相关。明代萧公神在与国家、地方社会之间的互动中获得两次国家加封赐号,使自身演变为国家正统神灵。伴随着萧公神地位的不断提高,其影响力与日俱增,萧公信仰开始对外传播,地域扩展的范围越来越广,最终萧公神成为民众广泛奉祀于江河湖泊的一位水神。     

鉴真大师仅仅是律宗高僧吗?--论鉴真与天台宗的关系

长期以来,人们多视鉴真为律宗大师或律学大师,只有少数学人注意到了鉴真与天台宗的关系,其中尤以巨赞法师的<鉴真大师的律学传承>一文涉及较多.但巨赞法师仅认为鉴真"爱好天台宗","对于天台宗是如何的心悦诚服".本文在前人研究的基础上,从内外典文献入手,在分析鉴真修行环境和弘法活动的特征中探赜索隐,提出了鉴真大师不仅是律宗高僧,而且还是天台宗大德的新观点.     

Belief in altruistic human nature and prosocial behavior: a serial mediation analysis

According to the theory of internal working model, belief in altruistic human nature positively influences prosocial behavior. However, the precise influencing mechanism remains unclear. Based on the determinants of human behavior theory and self-efficacy theory, we hypothesized that belief in altruistic human nature indirectly influences prosocial behavior through causally linked multiple mediators of prosocial attitude and prosocial self-efficacy. The results of the current research supported our hypothesis and demonstrated that this serial mediation model could be generalized across individualistic and collectivistic cultures.     

Confirmatory Factor Analysis (CFA), Exploratory Structural Equation Modeling (ESEM), and Set-ESEM: Optimal Balance Between Goodness of Fit and Parsimony

Abstract

CFAs of multidimensional constructs often fail to meet standards of good measurement (e.g., goodness-of-fit, measurement invariance, and well-differentiated factors). Exploratory structural equation modeling (ESEM) represents a compromise between exploratory factor analysis’ (EFA) flexibility, and CFA/SEM’s rigor and parsimony, but lacks parsimony (particularly in large models) and might confound constructs that need to be kept separate. In Set-ESEM, two or more a priori sets of constructs are modeled within a single model such that cross-loadings are permissible within the same set of factors (as in Full-ESEM) but are constrained to be zero for factors in different sets (as in CFA). The different sets can reflect the same set of constructs on multiple occasions, and/or different constructs measured within the same wave. Hence, Set-ESEM that represents a middle-ground between the flexibility of traditional-ESEM (hereafter referred to as Full-ESEM) and the rigor and parsimony of CFA/SEM. Thus, the purposes of this article are to provide an overview tutorial on Set-ESEM, juxtapose it with Full-ESEM, and to illustrate its application with simulated data and diverse “real” data applications with accessible, heuristic explanations of best practice.     

二十世纪下半叶港台学者儒教研究概况

儒教之名自古有之,但将儒教纳入现代宗教学研究的视域,则是二十世纪的事情.然而,儒教是否称得上是一宗教,自二十世纪初以来一直到跨入二十一世纪的今天,学术界仍然聚讼不已,难有定论.可以认为,对儒教定位之争论,基本上构成了二十世纪儒教研究中的主要课题之一①,并在二十世纪末达到了高潮.     

宋初士大夫因循持重之风探论

受五代颓废士风与宋初统治者所尊奉的黄老思想以及"清静致治"为政方针的影响,宋代初期的士大夫群体凸显出一种因循持重的精神风貌,恭谨默守、逊行逊言,以至当时官场上形成了一股凡有所作为者谓之"生事",敢论敢言者谓之"狂妄"、"迂阔"的流俗.尽管太宗、真宗时出现了像田锡、王禹翶这样遇事奋然敢为的谏臣,但却"颇为流俗所不容",并不能改变当时循默苟且、不思进取的士风,不仅使政事怠荒,而且加剧了北宋愈演愈烈的社会危机.     

吉登斯“创造历史”理论的再思考

在吉登斯看来,马克思尽管提出了"人类创造历史"的命题,但却没有对自己的命题做出明确的解释。为此,他举数十年之功,从创造历史的起点、方式和结果等角度对马克思的命题进行全面的阐释。按照他的观点,只有在启蒙运动之后,由于"历史性"的发展,人类才真正开始有意识地创造自己的历史。"结构二重性"是人类创造历史的基本方式,这种方式体现在:社会结构一方面赋予人类创造历史的条件,另一方面又对这种创造行为构成制约。通过这种历史创造方式,社会并没有如马克思等人所设想的那样变成丰裕而自由的社会,反而成为"风险社会"、"失控的世界"等。通过对马克思命题的阐释,吉登斯建立起了完备的理论体系,但也对马克思命题的本意造成了扭曲。     

论亚里士多德伦理——政治学中“好人”的景象

亚里士多德的伦理学和政治学有着共同的出发点:人应选取最好的生活(或幸福),至于如何实现最好的生活,亚氏在伦理学和政治学中着重从德性阐释和理想政体的建构两个不同的方面给出解答。这两个不同方面的解答其实包含了同一种"好人"的两种景象。在伦理学中,"好人"是以理想的道德人身份出场的,但在政治学中,"好人"是以理想城邦的统治者(或立法者)身份出场的。尽管亚里士多德并没有给好人下一个明确的定义,但通过文本分析我们可推知好人需要满足"知""情""意"和"品质"四个条件,或者以"明智"德性作为充分必要条件。伦理学中"好人"的景象,为在政治学中"好人"作为理想政体的立法者或政治家的出场做了铺垫。