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社会心理服务体系更准确的名称应是公共心理服务体系,其主要内容包括心理健康服务、社会心态培育、共同体认同建构这三大模块,其主要功能分别为预防和治疗心理疾病、提升全民族的心理健康水平,培育自尊自信、理性平和、积极向上的社会心态,以及塑造中华民族的统一文化认同和人类命运共同体认同。今后应进一步明确社会心理服务的基本公共服务的定位,明确社会心理服务体系建设的责任主体,发展中国特色的健康心理学、社会心理学和文化心理学学科,培养社会心理服务亟需的科研与实务人才,创新社会心理服务的供给方式,联合政府、高校、社区和第三方部门等多元力量,建设能够符合中国国情的,专业化、多类型、多层次、可持续的社会心理服务体系。 相似文献
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2.与基督教思想的相遇吴渔山是江苏常熟人,常熟城是孔子的门生言子的故乡,虞山麓有言子墓,城内有子游巷,内有言公井,据说井水墨黑(渔山自号墨井道人即由此而来),早年的吴渔山生活、交游也一直以此地为中心。据陈垣先生考,此地明代旧有一座天主教堂,取名归全堂;到了清初乾隆间,名为井福堂。吴渔山的家正是井福堂的西邻~1。吴渔山教名"SimonXavier""自幼领洗""曾两度结婚,五十一岁入耶稣会,五十七岁晋铎"~2。吴渔山虽然自幼领洗,但在41岁前一度与教会疏远,未尝与教中人有往来;而在44岁前. 相似文献
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在乡村振兴的时代背景下如何全面有效地衡量脱贫后的生活环境、准确掌握贫困经历及其变化对儿童发展的负面影响和内在机制成为当下的重要科学议题。考虑到儿童成长过程中贫困条件的交叠累积性反应,有更多潜在的贫困从属条件需要重视,且儿童在经历贫困后如何加工理解相关信息对其发展有重要影响。本研究聚焦我国有贫困经历的学龄儿童,以稀缺理论为切入点,旨在构建适用于当前背景的多维贫困模型,并从注意模式和神经活动解释稀缺心态影响贫困儿童执行功能的作用机制,为有贫困经历儿童的认知发展提供新的干预视角,更好助力我国乡村儿童的健康发展。 相似文献
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张志强 《Frontiers of Philosophy in China》2009,4(1):64-87
The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty.
The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and
history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history,
offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind.
But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings
and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng,
Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty,
thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”.
It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct
a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a
model of integration for the reconstruction of the Confucian tradition.
Translated by Huang Deyuan from Zhexue yanjiu 哲学研究 (Philosophical Research), 2007, (9): 51–60 相似文献
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