传统异化逻辑与主体性形而上学的共生性--论《1844年经济学哲学手稿》对启蒙辩证法的初始突破

主体性形而上学与传统异化逻辑的对峙是主体-客体对立的必然理论后果,二者之间的张力维持有赖于启蒙以来的时代精神也即抽象主体性的支撑。一旦抽象主体性被消解,主体神话被揭穿,异化就自然而然僭越为本体性存在。惟有马克思的历史辩证法才能走出主客二分的主体性与传统异化逻辑对立之悖论。在《1844年经济学哲学手稿》中,马克思就已经对传统异化逻辑做了初始性的突破。     

异化现象与临床医生的处境

通过对异化理论的阐述,揭示了异化现象的普遍存在性,从医院管理、医疗体制、医疗技术等各个方面分析了异化现象对于临床医生的思维和判断的制约。提出向＂以人为本＂的思想回归才是弱化异化的消极影响的途径。     

家庭功能对青少年疏离感的影响: 有调节的中介效应

采用问卷法调查了608名初一至高二城市青少年, 通过结构方程模型探讨了青少年疏离感与家庭社会经济地位、家庭功能和同伴接纳的关系。结果发现: (1) 青少年疏离感年龄段差异显著, 高中生的疏离感显著高于初中生; (2) 青少年疏离感的三个维度之间存在显著差异。其中环境疏离感最高, 其次是社会疏离感, 人际疏离感最低; (3) 家庭功能在家庭社会经济地位与青少年疏离感之间起完全中介作用, 这一中介作用的实现受到同伴接纳的调节, 即家庭功能对青少年疏离感的影响是有调节的中介效应。     

Alienating identifications and the psychoanalytic process1

The transmission of psychic life from one generation to the next can result in unconscious, alienating identifications when the parents have not been able to elaborate a process of mourning for their own childhoods. In this article, the author describes the nature of these identifications, constructed around insufficiently symbolized experiences, as revealed during the psychoanalytic process. These unconscious, alienating identifications raise some arduous technical problems for the psychoanalyst as they lead the patient to carry out complex enactments that erase the normal transference markers. The psychoanalyst may then be tempted to resort to pejorative theoretical concepts, such as the death drive. And yet, unknown to the analysand, the insufficiently symbolized psychic elements contain a potential for transformation that may lead to reconstructions and dis‐alienating interpretations. The author distinguishes between alienating identifications and fantasies of identification when the latter transiently appear during the psychoanalytic process. These identification fantasies symbolically register the emotional experience undergone during the analytic sessions and contribute to the integration of insufficiently symbolized psychic elements. These theoretical considerations are fully illustrated by the clinical report of some analytic sessions.     

家庭功能对青少年疏离感的预测:同伴接纳的调节作用及性别差异

对608名初一至高二城市青少年进行问卷调查,考察同伴接纳在家庭功能对疏离感预测中的调节作用及其性别差异。结果表明,家庭功能健康水平较低的青少年,其疏离感较高;同伴接纳对家庭功能与疏离感之间的关系起调节作用;同伴接纳对家庭功能与青少年疏离感之间关系的调节存在显著的性别差异,高水平的同伴接纳可以调节不健康的家庭功能对男青少年疏离感的影响,而在女青少年中,这种调节作用不显著。     

马克思对经济主体的伦理分析

经济主体的伦理分析是马克思经济伦理思想的主要内容之一。马克思从人类主体活动的社会形式角度,把人类社会分成三个形态。对应于三种形态,经济主体的表现形式为原始丰富的人、异化的人、全面发展的人,在马克思看来,一定社会形态下现实的不同的人表现出不同的伦理特性。     

Pre-retirement anxiety: Development and validation of a measurement instrument in a Nigerian sample

Two studies were conducted to develop and provide evidence supporting the construct validity and internal consistency of scores from the Nigerian Pre-retirement Anxiety Scale (NPAS). The measure comprises three dimensions: financial preparedness, social obligation, and social alienation. In the first study, data collected from 424 civil servants supported the proposed dimensionality of scale scores and internal consistency (Cronbach’s alpha for the full scale = 0. 83). In the second study, data collected from a total sample of 216 employees who were also civil servants from different government agencies likewise supported the internal consistency of scores from the NPAS (Cronbach alpha for the full scale = 0.73), as well as validity. Scores from the NPAS appear to have evidence for research purposes.     

马克思的宗教批判与当代基督宗教人文主义--兼论宗教异化和异化的消除

马克思的宗教批判对当代基督宗教人文主义有相当的影响,虽然两者对宗教异化有不同的理解,但都认为消除异化是人类走向自由的前提。     

An Analysis of Pride Systems and the Dynamics of Faith

Pride, in Western Christianity, has long been recognized as a vice and deadly sin. In this article, individual and communal pride is understood as emerging from, and supported by, a system of hierarchical valuations, which provides a subjective and intersubjective sense of self-worth along with a sense of power and privilege. A pride system is linked to, and supported by, stories and rituals that omnipotently confirm individual and communal status and power. This complex system is accompanied by a particular faith dynamic that benefits its members, yet alienates those deemed to be of lesser value. While positive valuations support a persons (and communitys) sense of self-esteem and are, more often than not, important for a sense of trust, group loyalty, and community, they are also accompanied by negative appraisals that are projected onto an other. This other is alienated from the privileges and power of those who identify with, and own, the positive valuations. Pride systems, then, are good to the extent that they shore up a sense of self and community and bad, or inherently deadly, to the extent that goodness depends on the subtle or overt alienation of a person or group.     

Can Competition Ever be Fair? Challenging the Standard Prejudice

In this paper, we challenge the usual argument which says that competition is a fair mechanism because it ranks individuals according to their relative preferences between effort and leisure. This argument, we claim, is very insufficient as a justification of fairness in competition, and we show that it does not stand up to scrutiny once various dynamic aspects of competition are taken into account. Once the sequential unfolding of competition is taken into account, competition turns out to be unfair even if the usual fairness argument is upheld. We distinguish between two notions of fairness, which we call U-fairness, where U stands for the usual fairness notion, and S-fairness, where S stands for the sequential aspect of competition. The sequential unfairness of competition, we argue, comprises two usually neglected aspects connected with losses of freedom: first of all, there is an eclipse of preferences in the sense that even perfectly calculating competitors do not carry out a trade-off between effort and ranking; and second, competitive dynamics leads to single-mindedness because the constraints on the competitors choices always operate in the sense of increased competitiveness and, therefore, in the direction of an increased effort requirements. We argue (1) that competition is S-unfair even if it is U-fair, (2) that as S-unfairness increases, the ethical relevance of U-fairness itself vanishes, so that (3) by focusing as they usually do on U-fairness alone, economists neglect a deeper aspect of unfairness.