庄子僧肇人生观比较研究——基于道家哲学与佛教中国化关系的研究

庄子与僧肇的人生观分属传统道家哲学和大乘佛教哲学,两者之间有本质的差别,庄子在人生价值取向上主要追求的是个体精神自由,僧肇则继承了大乘佛教“自觉觉他”、度化众生的理想。两者不同的人生价值追求在处世观、理想境界、理想人格等方面均有相应的体现。由于大乘佛教本身具有关注现实人生的特征,加上僧肇有意识地吸收融合老庄玄学的思想内容,因此,僧肇人生观中的共同点也是多方面的。僧肇哲学站在般若中观学说的立场上,承续了魏晋玄学的理论主题和体用一如的思维意向,并从思想理论的许多方面对两种思想资源进行了融通,在推进魏晋玄学向前发展的同时,对佛教的中国化和中国哲学的发展趋势具有导向作用。     

大学生生命意义量表的编制

旨在编制适合我国大学生的生命意义量表。通过文献综述、开放式调查、专家咨询等方法形成大学生生命意义量表的初始项目。以陕西省四所大学的591名大学生为被试进行施测,通过项目分析、探索性因素分析和验证性因素分析等,形成最终问卷。结论：大学生生命意义量表由44个题目,七个维度构成。验证性因素分析表明,所提取的7个因素模型拟合较好,量表各维度的信度系数在0．608~0．847之间。生命意义量表与生活取向量表、幸福感指数效标关联效度分别为0．506、0．501,在0．01水平上达到显著。大学生生命意义量表具有较好的信、效度。     

The alchemy of training

Abstract: Training in Zurich has its own special character but also is marked by the very fact that it is in Zurich. Zurich radiates its own distinct energy and carries a specific historical significance in the world of analytical psychology. This, like all things with psychic energy, has a spectrum of meaning. This spectrum, as well as the ‘spirit’ of the place, will be critically examined, taking into account the ‘blessings’ and ‘curses’ of such genius loci. Training in Zurich is experientially based and is first and foremost an initiation: an initiation into symbolic life, or rather life where symbol plays an important role. Training is understood to involve a transformation of one's self, much like the 8^th century alchemist Morienus Romanus understood the opus as a ‘human transformation system’. It is not merely an education. The requirement of ‘immersion’ is core to the experience of becoming an analyst in Zurich and this sets up a valuable discomfort between rational intellectual learning and intuitive experience, between knowing and not‐knowing. How does this dis‐serve the making of an analyst? What is implicit in this immersion and its discomfort? Does it have a role in today's emphasis on clinical and empirical training? Does Zurich still offer something unique and valuable in the world of training, or is it passé? From these questions, the dichotomy of what is ‘urgent’ and ‘essential’ in training will be examined.     

Measuring Subjective Quality of Life: A Survey to Porto’s Residents

The evaluation of the urban quality of life has been an important aspect of the research concerning the contemporary city and an increasingly support to urban planning and management. As part of a project to monitor the quality of life in the city of Porto, a survey of the resident population was conducted in order to study the citizens’ perceptions of their local quality of life and its evolution in recent years. The opinions of individuals on their level of satisfaction with various fields of the urban quality of life are systematised, as well as their integrated assessment. This analysis is complemented by a multivariate analysis that allows the grouping of the interviewees in large homogenous groups and their social and economic characterisation. Based on the results achieved, we try to highlight the usefulness of the qualitative analysis of the quality of life to support the definition of urban policies.

圣贤之后的人生追寻:冯友兰《新世训》的伦理学意义

Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to “virtuously” pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals of traditional Chinese culture have adjusted themselves to modern society. Following the phrase “after-virtue”, this effort can be called a pursuit of “after-sage”. Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Researches), 2006, (2): 36–44     

Developing and Validating a Measure of Consumer Well-Being in Relation to Cell Phone Use

This paper reports on an effort to develop a consumer well-being measure in relation to cell phone use. The measure is based on the theoretical notion that the perception of the overall quality-of-life impact of the cell phone on users is determined by their perceptions of the impact of the cell phone in various life domains such as social life, leisure life, family life, education life, health and safety, love life, work life, and financial life. In turn, the perception of impact of the cell phone in a given life domain (e.g., social life, leisure life) is determined by perceptions of benefits and costs of the cell phone within that domain. We conducted two major studies to select items capturing perceived benefits and costs that are predictive of perceived quality-of-life impact of the cell phone.     

The role of social axioms in predicting life satisfaction: a longitudinal study in Hong Kong

Data from a 1-year, longitudinal study were utilized to explore the role of five pan-cultural beliefs about the world (social axioms) in predicting life satisfaction. It was hypothesized that higher levels of social cynicism would predict lower satisfaction with life because cynical persons set in motion a self-fulfilling prophecy of unrewarding social outcomes. The negative social feedback thus engendered results in lower levels of self-esteem, which mediates the effect of socially cynical beliefs on life satisfaction. These findings were confirmed in a longitudinal study of Chinese undergraduates in Hong Kong. Their implications were explored by considering the role of beliefs about␣the world upon additional mediators of life satisfaction in different cultural settings and for engaging in therapeutic interventions with distressed clients.     

Depression in the Context of Disability and the “Right to Die”

Arguments in favor of legalized assisted suicide often center on issues of personal privacy and freedom of choice over one's body. Many disability advocates assert, however, that autonomy arguments neglect the complex sociopolitical determinants of despair for people with disabilities. Specifically, they argue that social approval of suicide for individuals with irreversible conditions is discriminatory and that relaxing restrictions on assisted suicide would jeopardize, not advance, the freedom of persons with disabilities to direct the lives they choose. This paper examines the idea promoted by some proponents of assisted suicide that it is reasonable to be depressed about one's diminished quality of life in cases of irreversible illness or disability and, therefore, such depression should not call into question the individual's competence to request assistance in dying. The concept of rational depression is defined and examined in the context of: four real-life cases involving individuals with disabilities who requested assistance in dying; a set of criteria commonly applied to decision-making to determine rationality; and research bearing on the emotional status of people with disabilities. It is concluded that although disability is associated with particular socially mediated stressors, there is no theoretical or empirical evidence to indicate that depression and its role in the right to die is dynamically different, more natural, or more reasonable for disabled people than for non-disabled people.     

Relative Importance and Utility of Positive Worker States: A Review and Empirical Examination

Our purpose was to identity the unique contribution, relative importance, and utility of positive worker states. Using Luthans et al.'s (2007) five positive organizational behavior criteria, a variety of positive worker states were reviewed and then empirically tested to establish if they met these criteria. Data were collected from 724 restaurant employees. Positive worker states included: job involvement, perceived organizational support, engagement, and vigor. Criteria were self-reported performance, customer service, turnover intention, satisfaction, and quality of life. Our review indicated consistency between predictor adequacy of meeting the criteria and their empirical relationship with key outcomes. This research found the positive worker states to be independent constructs that had differential effects depending on the focused outcome. Regression and relative weights analyses showed involvement was a weak predictor of outcomes, while perceived organizational support was the most consistent predictor. Vigor was most useful when predicting job performance. Quality of life was poorly explained.     

The Importance of Religious Orientation and Purpose in Life for Dying Well: Evidence from Three Case Studies

ABSTRACT

As older adults approach the end of their lives, it is not uncommon to find a decrease in subjective well-being. However, a number of studies have indicated that elders with an intrinsic rather than extrinsic religious orientation often are able to keep a high level of subjective well-being even if they are close to death. In a previous quantitative study, only intrinsic religiosity was indirectly and positively related to subjective well-being in a sample of 103 relatively healthy older adults and 19 hospice patients (aged 61 +), mediated by shared spiritual activities and purpose in life. Extrinsic religiosity, by contrast, was indirectly and negatively related to subjective well-being. To explore in greater depth how religious orientation might influence subjective well-being at the end of life, we used the method of objective hermeneutics to examine semi-structured qualitative interviews with three older male hospice patients (aged 79, 80, and 98) on religion/spirituality and attitudes about death and dying. Results of the analyses revealed that the intrinsically religious respondent maintained his sense of cosmic purpose in life, which continued to be a source of satisfaction for him, unaffected by his terminal illness. The two extrinsically religious respondents, however, did not find solace in their religion and, hence, were unable to cope with their physical and emotional dependence and vulnerability. The findings suggest that an intrinsic religious orientation is most likely to be related to a cosmic sense of purpose in life, which facilitates subjective well-being even in the face of death.