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21.
Peter Hampson 《新多明我会修道士》2009,90(1027):322-342
This essay extends arguments that cultural psychology is useful for dialogue with Christian theology by indicating its relevance for theologies of consciousness. Donald's cultural account is outlined, followed by Davies's theological treatment of compassionate consciousness. Interactions are considered between the two approaches, which are shown to be co-implicated in the teaching ministry of Jesus, and the subsequent development of the Christian religion, and to accompany the shift from discipleship, through apostleship, to a trans-generational cultural-symbolic system assisted by the development of theology. The essay concludes with reflections on the challenge to psychology of the ontological reality of being 'in Christ'. 相似文献
22.
Yongqiang Jiang Xiuyun Lin Stephen P. Hinshaw Peilian Chi Qinglu Wu 《Family process》2020,59(2):740-755
Considering the nature of compassion and cultural and times characteristics of Chinese families, individuals' general dispositional compassion toward others may have potential benefits for relationship qualities in Chinese families. In this study, we explored how men's and women's compassion related to their own (actor effects) and the partners' (partner effects) marital relationship and parent–child relationships, respectively, using the Actor–Partner Interdependent Model. Participants were from a cross-sectional sample of 534 Chinese heterosexual married couples (females' mean age = 37.20, SD = 4.28; males' mean age = 40.29, SD = 5.39) whose biological children were pupils (mean age = 9.28, SD = 1.11). Results revealed that: (a) within marital relationships, couple members' actor effects and partner effects were found both significant; but (b) within parent–child relationships, couple members' actor effects were significant, whereas only mothers' partner effect of compassion on father–child relationship was significant. These findings support the benefits of couple members' individual compassion with respect to family relationship quality in contemporary China. Limitations, implications, and future directions are discussed. 相似文献
23.
A prominent facet of schizotypy is the recurrence of odd cognitions, emotions, and behaviors. This paper aims to present an evolutionary interpretation of oddity as a risk-minimizing and uniqueness-maximizing strategy for facing the complexity of our hyper-affiliative species. I discuss this hypothesis by exploring the intertwined role of social safety and social cognition in preventing or triggering psychopathology. Since schizotypy is reputed to be a polygenic dimension, its underlying genes are likely involved in both adaptive and maladaptive traits. Consequently, the oddity is presented as both an evolutionary trade-off and a possible advantage in the rise of our complex social brain. The clinical implications of conceptualizing schizotypy and supporting those struggling with maladaptive forms of oddity are discussed. 相似文献
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This study used Rawls’ social contract theory of right to examine the conceptions of compassion of Western Buddhist practitioners
as they made ethical decisions. The study, which used a construction sample of 140 subjects in order to study the developmental
levels of thinking among the Buddhist practitioners, identified five structural-developmental levels of conceptions of compassion
along with a level of pre-compassionate thinking. Only a sparse amount of thinking at the level of ethical principles of compassion
was found among the Buddhist practitioners. Buddhist practitioners gave priority to issues of karma over issues of rights
in ethical decisions involving dilemmas related to life and death decisions. Scoring manuals were constructed for assessing
ethical reasoning and justice-reasoning based on Rawls’ meta-ethical theory of justice and right. Different dilemmas seem
to elicit different levels of conceptions of compassion, which supports the view of compassion as “levels of conceptions”
rather than a singular state.
相似文献
Albert ErdynastEmail: |
26.
Roger Crisp 《Ethical Theory and Moral Practice》2008,11(3):233-246
This paper is a discussion of the emotion of compassion or pity, and the corresponding virtue. It begins by placing the emotion
of compassion in the moral conceptual landscape, and then moves to reject the currently dominant view, a version of Aristotelianism
developed by Martha Nussbaum, in favour of a non-cognitive conception of compassion as a feeling. An alternative neo-Aristotelian
account is then outlined. The relation of the virtue of compassion to other virtues is plotted, and some doubts sown about
its practical significance.
相似文献
Roger CrispEmail: |
27.
In the territory of violence and despair, hope is rare. Recent work on hope has shifted attention from hope as a feeling to hope as a practice that people can do together. This case report of a family exposed to domestic violence highlights the role played by a South African police officer in the mother's actions to separate from the context of violence. As a witness to the violence, the police officer acted from an ethic of justice and an ethic of compassion. Outsider witnessing of a counseling session resulted in the recruiting of a community of acknowledgement for the mother, the police officer, and an Assistant Commissioner of Police. Listening carefully and doing hope together gave rise to alliances against practices of violence. As a step of accountability, the authors used reflexive practices to question their responses and to avoid colonizing practices. 相似文献
28.
ABSTRACT Why do people feel compassion? Two largely separate research literatures – one driven by evolutionary psychology and one driven by attribution theory – have shown that feelings of compassion for needy individuals and subsequent helping are predicted by both genetic relatedness and causal control. Research also suggests that emotional closeness, rather than compassion, motivates help for family. In two studies, we tested the role of genetic relatedness and control on cognitive and emotional mediators of helping. Results revealed that relatedness and control had distinct and independent effects on willingness to help needy individuals that were mediated by emotional closeness and compassion, respectively. These results provide a unique bridging of disparate literatures and suggest that emotional closeness and compassion serve distinct functions in facilitating prosocial behavior. 相似文献