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211.
The aim of this study is to investigate the necessity of revising the Ethics Code of the Psychology and Counseling Organization of the Islamic Republic of Iran (PCOIRI) with respect to people’s rights and dignity and to avoid unfair discriminations toward sexual orientation and gender identity. It is said that confused diagnoses; wrong decision making; unethical practice; and the subsequent harm caused to lesbian, gay, bisexual, and transgender clients result from the lack of a clear code and relevant guidelines. In addition, certain conditions in Iran (such as religious perspectives, laws, cultural biases, misunderstandings, a lack of local academic and scientific resources, and Western conspiracy theories) lead professional psychologists and researchers to avoid researching sexual minorities and gender identity, which negatively impacts the Ethics Code of the PCOIRI. Iranian and Western researchers have identified four primary sources to which psychologists and counselors can refer when faced with ethical dilemmas: developmental psychology, professional ethics codes, philosophy of psychology literature, and available researches and compilations on professional ethics. Finally it is suggested that, when dealing with homosexual clients and the related ethical dilemmas, Iranian psychologists and counselors need clear and specific guidelines and a professional ethics code developed from more appropriate reference points than legal and religious sources. 相似文献
212.
Michael Craig Rhodes 《Zygon》2007,42(2):535-552
This essay is an interdisciplinary study of beauty that attempts to bridge the gap between religion/theology and science in some measure by drawing from Dionysius the Areopagite (c. 500) a notion of being that I argue is consonant with the notion of the sense of the beautiful, which I develop using Steven Weinberg's and Werner Heisenberg's discussions of empirical beauty. I use the term ikon to refer concisely to Dionysius' theophanic notion of being, namely, that the beyond‐being is nonsubstantially present in being. 相似文献
213.
George Hagman 《The International journal of psycho-analysis》2002,83(3):661-674
This paper proposes an integrative psychoanalytic model of the sense of beauty. The following definition is used: beauty is an aspect of the experience of idealisation in which an object(s), sound(s) or concept(s) is believed to possess qualities of formal perfection. The psychoanalytic literature regarding beauty is explored in depth and fundamental similarities are stressed. The author goes on to discuss the following topics: (1) beauty as sublimation: beauty reconciles the polarisation of self and world; (2) idealisation and beauty: the love of beauty is an indication of the importance of idealisation during development; (3) beauty as an interactive process: the sense of beauty is interactive and intersubjective; (4) the aesthetic and non-aesthetic emotions: specific aesthetic emotions are experienced in response to the formal design of the beautiful object; (5) surrendering to beauty: beauty provides us with an occasion for transcendence and self-renewal; (6) beauty's restorative function: the preservation or restoration of the relationship to the good object is of utmost importance; (7) the self-integrative function of beauty: the sense of beauty can also reconcile and integrate self-states of fragmentation and depletion; (8) beauty as a defence: in psychopathology, beauty can function defensively for the expression of unconscious impulses and fantasies, or as protection against self-crisis; (9) beauty and mortality: the sense of beauty can alleviate anxiety regarding death and feelings of vulnerability. In closing the paper, the author offers a new understanding of Freud'semphasis on love of beauty as a defining trait of civilisation. For a people not to value beauty would mean that they cannot hope and cannot assert life over the inevitable and ubiquitous forces of entropy and death. 相似文献
214.
道家人格美到道教“仙格”美的嬗变--《河上公章句》与《想尔注》美学思想综论之一 总被引：1，自引：0，他引：1
先秦道家美学人格论转变为魏晋道教“神仙”美学思想,其间最具代表性的文献是《老子河上公章句》和《老子想尔注》,它们在人(仙)格美的内在与外在、凡人仙人人格对比、神仙审美心理、道家道教人格修炼与艺术美之关系等四个方面,展示了道教美学人格思想的嬗变过程,再次证明了先秦道家美学思想与后世道教美学思想之间的亲缘关系,也证明道教美学思想丰富的民族文化底蕴。 相似文献
215.
Two studies examined restrained and unrestrained eaters’ implicit and explicit attitudes toward fatness and thinness. Participants completed measures of implicit and explicit attitudes toward fatness and thinness (Studies 1 and 2), and a measure of the internalization of sociocultural attitudes toward thinness (Study 2). Restrained and unrestrained eaters both had strong implicit negative attitudes toward fatness, but restrained eaters had stronger negative explicit attitudes and beliefs about fatness. Explicit attitudes and beliefs were related to the degree of internalization of sociocultural attitudes, and the internalization of sociocultural attitudes partially mediated the relation between dietary restraint and explicit attitudes. These results suggest that most people are aware of societal standards regarding fatness and thinness and have developed negative implicit attitudes toward fatness, but that only some people (in particular, restrained eaters) have internalized these standards and developed negative explicit attitudes toward fatness that they endorse as personal beliefs. 相似文献
216.
Brian Ribeiro 《Metaphilosophy》2004,35(5):714-732
Abstract: Recent literature on skepticism has raised a nearly univocal voice in condemning skeptical argumentation on the grounds that such argumentation necessarily involves our adopting some nonordinary or unnatural perspective. Were this really so, then skeptical conclusions would not speak to us in the way in which skeptics think they do; we would be “insulated” from any such conclusions. I argue that skeptical argumentation need not rely on any nonordinary or unnatural standards. Rather, the skeptic's procedure is to offer a critique from within. Having given my argument for this claim (which I call the Continuity Argument), I consider and respond to two important objections. I conclude that the skeptic has a powerful meta‐argument to be deployed in defending the legitimacy of his skeptical conclusions against the slings and arrows of (those I call) the half‐true theorists. 相似文献
217.
Two studies are reported which test the hypothesis that extraverts are more tolerant of cognitive inconsistency than are introverts. The first study tested this prediction in the context of Heider's balance model. While degree of extraversion did not moderate reactions to imbalance, extraverts did show less aversion to interpersonal disagreement than introverts. When coupled with other recently published data this suggests that extraverts find arousing social situations less aversive than introverts. In support of the main hypothesis, the second experiment showed that extraverts changed their attitudes less than introverts as a result of writing an essay which was counter to their own attitude under conditions where they had high perceived freedom of choice. 相似文献
218.
《The Journal of social psychology》2012,152(4):477-493
Abstract Happiness as a state of mind may be universal, but its meaning is complex and ambiguous. The authors directly examined the relationships between cultural values and experiences of happiness in 2 samples, by using a measurement of values derived from Chinese culture and a measurement of subjective well-being balanced for sources of happiness salient in both the East and the West. The participants were university students–439 from an Eastern culture (Taiwan) and 344 from a Western culture (the United Kingdom). Although general patterns were similar in the 2 samples, the relationships between values and happiness were stronger in the Taiwanese sample than in the British sample. The values social integration and human-heartedness had culture-dependent effects on happiness, whereas the value Confucian work dynamism had a culture-general effect on happiness. 相似文献
219.
着眼于目前中西医结合治疗慢性心力衰竭（CHF）的困惑所在,提出了几点临床策略：（1）抓预防,做好慢性心衰一级预防;（2）开展大规模流调,规范证候辨识标准;（3）挖掘和整理地区验方;（4）发挥行业协会作用,探索多方力量参与验方筛选与评价;并提出充分发挥中西医结合的诊疗特色,重点优化CHF的中西医结合诊疗方案和评价方法符合我国基本国情. 相似文献
220.
The effects of type of task and type of reward contingency on intrinsic motivation for subsequent task performance were investigated. The sample consisted of 50 young Indian adults. The results showed a significantly greater amount of free choice time spent on a heuristic task rather than an algorithmic task. The verbal measures of intrinsic motivation yielded a significant effect of reward contingency with greater intrinsic motivation under performance-contingent reward, followed by task-contingent and no-reward conditions, respectively. The results support self-determination and competence processes as important mediators of intrinsic motivation. 相似文献