孙中山的伦理思想述要——纪念孙中山诞辰140周年

孙中山的伦理思想是在近代中国人民反帝反封建的斗争中形成的,其形成标志着中国近代民族资产阶级伦理思想的成熟。他的基于“民生史观”的道德起源和本质论;张扬“自由、平等、博爱”的道德观;“为主义而奋斗”的人生观;包含着许多合理积极宝贵内容,值得认真地继承与弘扬。     

Internet‐based CBT intervention for gamblers in Finland: Experiences from the field

From September 2007 to May 2011 a total of 471 participants (325 males and 146 females) signed up for an 8‐week Internet‐based cognitive behavioral therapy offered for gamblers in Finland. Sixty‐four percent of the participants were pathological gamblers (PGs) (NODS 5> points), 14% were problem gamblers (NODS 3–4 points) and 10% were at risk of gambling problems (NODS 1–2 points). Two hundred and twenty four participants completed the treatment and after the treatment period significant changes were found in the following variables: gambling related problems (NODS), gambling urge, impaired control of gambling, alcohol consumption (AUDIT‐C), social consequences, gambling‐related cognitive erroneous thoughts and depression (MARD‐S). In this sample co‐morbid alcohol consumption was stronger among males. The main finding of this study was that the onset age of gambling was associated with a greater amount of gambling‐related cognitive erroneous thoughts.     

What,and Where,Luck is: A Response to Jennifer Lackey

In ‘What Luck Is Not’, Lackey presents counterexamples to the two most prominent accounts of luck: the absence of control account and the modal account. I offer an account of luck that conjoins absence of control to a modal condition. I then show that Lackey's counterexamples mislocate the luck: the agents in her cases are lucky, but the luck precedes the event upon which Lackey focuses, and that event is itself only fortunate, not lucky. Finally I offer an account of fortune. Fortune is luck-involving, and therefore easily confused with luck, but it is not itself lucky.     

Frequency and Nature of Rumination in Chronic Depression: A Preliminary Study

This study explores the phenomenological experience of rumination in a sample of 22 chronically depressed people and looks at the extent to which it is consistent with theoretical ideas. The findings indicate that, on average, depressed people ruminate about at least two different topics, and that there is wide variability in how long each episode lasts. Rumination is a complex process frequently involving imagery as well as verbal thoughts and is almost invariably associated with multiple emotions. Although there was some evidence for stop rules being involved, most individuals attributed ending a period of rumination to distraction, whether external or internally generated.     

儒家伦理思想与当代中国道德体系建设

儒家伦理思想作为中华民族道德传统的主干,一直深深地、普遍地影响着人们的思想观念和行为选择,对中华民族的道德追求、行为方式和人格塑造都产生了重大影响。儒家“仁爱”的道德原则及其道德规范体系,以及关于职业道德、家庭道德和社会公德的思想和要求,都是社会主义道德建设的宝贵资源。我们应当坚持批判继承其原则和方法,摒弃其消极因素,吸取、弘扬其积极因素,这对于当今中国道德体系的建设是十分重要的。     

明清商人伦理形成之内在冲突及其特征

明清商人在传统儒家伦理化和制度歧视的历史背景下,有着自己内在的心理冲突,正是这种内在冲突促使明清商人形成了其特有的伦理特点及其伦理的历史命运,这对当前中国转型期间的经济伦理建设亦有借鉴意义。     

论庄存与的《公羊》学

庄存与的《公羊》学虽然受到赵《春秋属辞》的影响 ,但主要限于治学体例 ,而在治学立场上 ,二者其实有根本的歧异。庄存与克服了赵以策书之体说《春秋》的倾向 ,并注重《春秋》例辞背后的立场。这点直接上承汉代《公羊》学。不过 ,庄氏《春秋》学在某些具体的事例解释上与汉代《公羊》学也有差异。庄氏的特点在于对《春秋》变辞的引申与发挥 ,并补充了汉代《公羊》学未曾论述的诸多方面 ,为后人理解《公羊》大义提供了新的线索。     

Anaesthesia or psychotherapy: Eradicating thoughts or working them through

The author presents two sessions from the analysis of a depressive narcissistic doctor, which are characterised by a mixture of co-operation and pseudo-co-operation. The dialogue is in parts intellectualised, complicated, lifeless and schizoid. Points at which the patient shows surprising insights are then partly denigrated by him, on the basis that change is not to be expected. Semi-lifeless contact assists the defensive claustrophobia that he experiences in meaningful contact. It becomes very clear that he is then afraid of entering into an openly aggressive conflict that entails the existential threat of object loss. However, this has so far been avoided. The secret pleasure in an anal-narcissistic, sadomasochistic addiction to doubt persists in the partial denigration. The patient's artificially maintained self-doubt and doubt of the object reinforce a genuine confusion that consists in never knowing exactly what lies behind the helpful and needed object.     

Emotional Attachment and Its Limits: Mengzi,Gaozi and the Guodian Discussions

Mengzi maintained that both benevolence (ren 仁) and rightness (yi義) are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi’s interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi’s view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi’s complexity in these discussions, highlighting its implications for (i) the nei-wai debate; (ii) the notion of yi as “rightness,” or doing the right thing; and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.     

Gathering a few thoughts on ‘Neo‐Confucian epistemology and Chinese philosophy’

In Neo‐Confucian Epistemology and Chinese Philosophy: Practical Postulates for Actioning Psychology as a Human Science, Professor Liu offers a critique of the Cartesian underpinnings of psychology as a natural science. Drawing on Chinese cultural postulates, Professor Liu offers a vision for a global psychology more orientated towards the morally centered person and which developed a culturally‐informed ethics. This commentary explores the implications of this rethinking of psychology for indigenous and applied social psychologies in Aotearoa/New Zealand.