Is the practice of yoga associated with positive outcomes? The role of passion

Using the dualistic model of passion [Vallerand, R.J., Blanchard, C.M., Mageau, G.A., Koestner, R., Ratelle, C.F., Léonard, M.,?…?Marsolais, J. (2003). Les passions de l’âme: On obsessive and harmonious passion. Journal of Personality and Social Psychology, 85, 756–767], this research represents an initial attempt to examine whether an activity that is generally recognized to have widespread benefits, namely yoga, can still relate differently to outcomes as a function of the type of activity involvement (i.e., passion). Vallerand et al. (2003) distinguish two types of passion: harmonious passion, characterized by a volitional engagement in a beloved activity, and obsessive passion, which entails an uncontrollable urge to partake in the activity. Study 1 (n?=?75) revealed that harmonious passion for yoga was more positively associated with positive psychological outcomes than obsessive passion. In Study 2 (n?=?89), these findings were replicated and extended using a 3-month prospective design. Although preliminary, the results of this research suggest that the type of passion one has for a ‘positive’ activity makes a difference for one's psychological and physical well-being.     

和平、发展、合作——儒家文明在世界文明对话中的地位和价值

在经济全球化、科技一体化、互联网普及化的情境下 ,世界的政治、经济、文明、宗教、制度等仍然持续多元化、多极化的趋势。是全球化的多元化 ,或多元化的全球化。人作为“会自我创造的和合存在” ,是创造世界文明的原动力和原载体。儒家文明孕育了中华民族精神的成长 ,担当着建构民族主体精神的重任 ,绵延着民族生命的智慧。儒家文明一言以蔽之 ,是以治平为本 ,以仁为核 ,以和为贵。从文明冲突到文明对话 ,是价值观念、思维方式、观照视角的转换。文明对话可依照和合学的“融突论” ,而不是二元对立的非此即彼论 ,它以承认、接纳“他者”的存在为前提。儒家文明在化解世界文明冲突中 ,以其“己所不欲 ,勿施于人”的和生、和处、和立、和达、和爱原理 ,发挥着重要的、独特的、整体的作用     

社会主义和谐社会理论的马克思主义渊源

马克思主义有着丰富的关于和谐社会的思想。从马克思主义经典作家关于共产主义的描绘中,可以了解他们对社会主义和谐社会本质特征的描述。即人的自由全面发展。要实现这一阶段,最根本的条件是生产力的高度发展。马克思主义和谐社会观中的内容主要包括人与自然、人与社会、人与自身的和谐发展。深刻理解和把握好马克思主义关于社会主义和谐社会的理论论述,将对我们建设社会主义和谐社会有极大的促进作用。     

Joan as Jesus: A Feminist Theological Analysis of Dreyer's The Passion of Joan of Arc

The aim of this article is to explore Carl Theodor Dreyer's portrayal of Joan of Arc in his film The Passion of Joan of Arc (1928) as a female Christ‐figure. At the same time I argue that the film can serve as an important dialogue partner in ongoing christological discourse. The conclusion is that Dreyer's Joan provides a vivid image of Jesus Christ that challenges our fixation on Jesus’ maleness, and helps us to understand better what we really mean when we claim that God, dressed in flesh, became human, like us, female or male.     

情感事件视角下空气污染触发的消极情绪对工作场所环保行为的动态影响机制

摘要 鉴于当今空气污染问题日益严峻,如何激发员工的环保行为成为了各界关注的话题。本研究基于情感事件理论,从主动的视角来探讨人们在空气污染情境中产生消极情绪后的积极应对行为。运用经验取样法,对68名在职员工进行了为期14天的跟踪调查。研究发现：（1）个体每日因空气污染引发的消极情绪与每日的环保行为正相关;（2）风险感知和环保激情在个体因空气污染引发的消极情绪与环保行为之间存在链式中介作用;（3）调节焦点调节了个体每日因空气污染引发的消极情绪对每日的环保行为的影响,防御焦点弱化二者间的关系,而促进焦点的调节作用不显著。以上成果丰富了人们对空气污染触发的消极情绪动态影响机制的认识,为后续研究提供了良好的研究视角和基础,为企业可持续发展的经营管理提供了的实践启示。     

忧乐圆融：儒家忧乐思想的核心特质

儒家肯定感性忧乐的自然合理性,但是认为感性忧乐有待于外,陷溺于感性忧乐,容易使人流于以物役心的异化状态。儒家忧乐思想的根本形态是德性忧乐,德性忧乐的根据是本心自足之德性。儒家以德性之忧作为德行修养的内在心理动力,德性之乐是在德性彰明过程中本心情感的自然涌现,可以统摄和超越感性忧乐,实现忧乐圆融。     

On the role of passion in performance

The present paper reports two studies designed to test the Dualistic Model of Passion with regard to performance attainment in two fields of expertise. Results from both studies supported the Passion Model. Harmonious passion was shown to be a positive source of activity investment in that it directly predicted deliberate practice (Study 1) and positively predicted mastery goals which in turn positively predicted deliberate practice (Study 2). In turn, deliberate practice had a direct positive impact on performance attainment. Obsessive passion was shown to be a mixed source of activity investment. While it directly predicted deliberate practice (Study 1) and directly predicted mastery goals (which predicted deliberate practice), it also predicted performance-avoidance and performance-approach goals, with the former having a tendency to facilitate performance directly, and the latter to directly negatively impact on performance attainment (Study 2). Finally, harmonious passion was also positively related to subjective well-being (SWB) in both studies, while obsessive passion was either unrelated (Study 1) or negatively related to SWB (Study 2). The conceptual and applied implications of the differential influences of harmonious and obsessive passion in performance are discussed.     

论伦理秩序

实存的伦理关系是客观条件与主观条件的历史性统一,伦理关系本质上是现实合理性秩序中的关系,是有主体精神渗透其中并通过道德、法律、习俗等规则体系维系的关系,它的首要问题是秩序的合理性和正当性。研究伦理秩序应把道德和伦理两个概念加以区分;伦理秩序的顺畅和谐在于道德的有效调节,也在于法律的有效控制。伦理秩序在社会变革中经过必然与自由的辩证运动,使矛盾化解,推动社会和谐发展。和谐社会应当是以公正支撑的合理的伦理秩序的社会。     

PATIENT‐ANALYST “WITHNESS”: ON ANALYTIC “PRESENCING,” PASSION,AND COMPASSION IN STATES OF BREAKDOWN,DESPAIR, AND DEADNESS

This paper focuses on the analyst's “presencing” (being there) within the patient's experiential world and within the grip of the psychoanalytic process, and the ensuing deep patient–analyst interconnectedness, as a fundamental dimension of analytic work. It engenders new possibilities for extending the reach of psychoanalytic treatment to more disturbed patients. Here patient and analyst forge an emergent new entity of interconnectedness or “withness” that goes beyond the confines of their separate subjectivities and the simple summation of the two. Using a detailed clinical illustration of a difficult analysis with a severely fetishistic‐masochistic patient, the author describes the kind of knowledge, experience, and powerful effects that come into being when the analyst interconnects psychically with the patient in living through the process, and that relate specifically to the analyst's compassion.     

社会融合的心理建构理论研究

社会融合的心理建构对促进社会融合和构建和谐社会具有重要意义。社会融合的心理建构通常涉及两个方面：一方面是个体对群体或社会的认同,另一方面是群体或社会对个体的接纳。因此,社会融合的心理建构主要围绕认同和接纳展开。从这个意义上说,理想的社会融合应该是个体积极主动地认同群体或社会,而群体或社会以更具包容性的姿态接纳个体。