LOVE IN THE "UNIDIVERSE": A SALESIAN PERSPECTIVE ON CHANCE

The notion of the universe evolving through an interplay of law and chance raises numerous theological questions. In particular, scientific evidence of chance confronts images of God and divine action within this emerging worldview. To interpret Christian faith within a scientific world, figures from church tradition are drawn into the conversation, and a particular spirituality is appropriated to highlight the relationship between science and religion. The personal, practical, accessible spirituality of Saint Francis de Sales is retrieved for the discussion. This Christian humanist recognized the love of God as paramount to a human-divine relationship. The themes of divine providence and the will of God illustrate a spirituality of the heart that provides relevant insights into the theological implications of chance. An overview of how the reality of chance has posed numerous questions is considered before drawing on the spirituality of de Sales. Various theological views on chance are presented. As Salesian thought enhances an understanding of divine action in a world of chance, contemporary theologies of chance provide a framework for understanding the teachings of the saint in a new way.     

关联与互动:20世纪的科学心理学与分析哲学

今天的心理学是否仍然具有理论魅力和教化力量,心理学者是否真的在思考和创造,关键在于心理学研究的思维方式和话语方式是否发生真正的改变。中国心理学传统以关注人生命的完整性、目标的人本性和价值性以及方法论的关系化取向,在与科学心理学之间的关联与互动中,成为科学心理学高举"反思之刀"实现自救和新生的重要学术资源、创新资源和借鉴资源。     

心理辅导三大理论之人性观之剖析

人性观是对人的基本看法和哲学假设,在心理咨询和资料中,人性观是一切方法和技术的理论基础。在回答什么是人性和人性观的基础上,总结出人性观所应回答的基本问题,依据精神分析、行为主义和人本主义三大辅导流派对人性观基本问题所作的回答,剖析了三大流派的人性观。     

RELIGIOUS NATURALISM OR THEOLOGICAL HUMANISM?

Loyal Rue's book Religion Is Not About God (2005) is a polemic for religious naturalism. In it Rue sets up a general model of religion based on principles of scientific materialism, tests his model against five historical religions, and speculates on the future of religion. He claims that in the West, modern science and pluralism threaten the moral authority of Christianity in facing the environmental crisis, which is fueled by a rival metareligion, consumerism. He concludes that an ecological Doomsday is likely, following which a new religion will arise: religious naturalism. I challenge Rue's account at three levels, from the standpoint of theological humanism. First, as a philosopher of religion, Rue cannot carry through his scientific materialist explanation of religion. The first‐person experience of consciousness escapes such an account. Second, as a myth maker, Rue unifies the evolutionary epic retrospectively, where the evidence is thin, and projects the future overconfidently. Third, as a theologian, Rue is wrong to equate God and Nature.     

论班杜拉社会学习理论的人本主义倾向

班杜拉社会学习理论的逻辑基础是他的一般学习论观点,其要义是强调主体因素对人类行为的获得与表现和对人性潜能发挥的决定性。通过对主体因素的强度,班拉杜自发地走向了人本主义,从而使行的主义表现出与人本主义心理学渐趋一致的历史发展趋势。     

ARE SCIENCE AND HUMANISM SUITED TO ENTER THE ANCIENT QUEST OF CHRISTIAN THEOLOGY? A RESPONSE TO LLUÍS OVIEDO

This response reverses the title of Lluís Oviedo's essay (2006) while retaining the structure. In the pendulum swing between science and humanism, theology finds its uniqueness not in refuting either but in subverting them: subverting the scientific quest for certainty without denying its pursuit, and subverting the humanist quest for the unique dignity of the human by reducing it to the most despoiled creature, yet finding in it the presence of the divine. Theological pursuit is about reason and its limits, about brokenness and glory in it. Yet the engagement is unavoidable, for without the scientific pursuit of certainty, incompleteness could never be established; without the humanist search for the uniqueness of the human, its admixed and impure character would not be recognized. The concept of hybridity tries to convey that and is presented in three instantiations: the conflation of the human with machine (cyborg), of humans and other animals (oncomouse), and of the human and the divine. Following these ontological cases of hybridity, at the epistemological level theology becomes hybrid “science” in search of the mythos in the midst of logos, and conversely it is hybrid humanism, for it locates God in the greatest depravity of mammalian existence.     

心理治疗两种范式的对立及其整合

心理治疗有两种不同的范式:科学主义治疗范式和人文主义治疗范式。前者主要由行为疗法和认知—行为疗法的诸种治疗形式所构成;后者则包括当事人中心疗法、存在疗法等。两种范式在人性观、心理诊断、治疗关系、治疗方法和治疗目的等方面存在着明显的对立。对此进行分析,并提出两者整合的构思,以期裨益于心理治疗实践。     

濒死体验研究的认识论

在濒死体验研究中,有两条认识路线:唯物主义与唯心主义.唯物主义导致科学医学,唯心主义导致灵学医学.前者研究其组成和机制,分析其文化、生物学特点及心理动力学.后者则陷入对人死复生的证明,美其名为生命之后的生命.     

Reformation Humanism: Reading the Classics in the New Theology

Scholarly discussions on what constitutes Christian humanism in the Renaissance and Reformation periods have typically concentrated on its manifestations before 1536, when Erasmus died. In this period, the old arguments for the reading of the Classics once set out by Basil and Augustine still predominated. Calvin’s teaching on the Fall and the noetic effects of sin, however, provided another basis for the incorporation of pagan thought into Christian learning. Christians who followed Calvin benefited from his precise and comprehensive theological position on the place of worldly knowledge in God’s original creation as a means for justifying their study of the Classics.