试论《周易参同契》以“易”为核心的发展变化观

本文尝试从汉易学所主张的“易一名而含三义”义理出发,来考察《周易参同契》所蕴含的易学思想。从“易简”之义看,《参同契》突出了乾坤二卦法象着宇宙天地的生成变化法则及乾坤体性表现为“自然”而无人为的情态。从“变易”之义看,《参同契》主要是借鉴汉易学的“纳甲说”和“十二消息卦说”,来探讨天地判分之后阴阳之气的变通迭更过程。进而法象修仙之秩序或步骤。以及所应注意的火候进退或身体气息变化等。从“不易”之义看,《参同契》以乾坤二卦为体,坎离二卦为用,来比拟宇宙的张设布列之结构及相应变化过程。《参同契》已将《周易》之义理创造性地运用于炼丹的实践当中。     

MAOA基因T941G多态性与同伴侵害对男青少年早期抑郁的交互作用:COMT基因Val158Met多态性的调节效应

抑郁具有复杂的多基因遗传基础,然而既有研究大多采用单基因以及单基因-环境交互设计(G×E)考察抑郁的遗传机制。以757名男青少年为被试(初次测评时Mage=11.32岁,SD=0.49岁),采用多基因-环境交互(G×G×E)设计,本研究考察了MAOA(monoamine oxidase A,单胺氧化酶A)基因T941G多态性、COMT(catechol-O-methyltransferase,儿茶酚胺氧位甲基转移酶)基因Val158Met多态性与同伴侵害对青少年早期抑郁的影响。结果显示,MAOA基因T941G多态性与同伴侵害交互作用于青少年抑郁,同伴侵害仅显著正向预测G等位基因(而非T等位基因)青少年抑郁。而且,MAOA基因T941G多态性与同伴侵害的交互作用受到COMT基因Val158Met多态性的调节,上述交互作用仅存在于COMT Met等位基因而非Val/Val基因型携带者中。研究结果显示,抑郁的产生与个体差异存在多基因与环境间的复杂交互机制。     

Religious involvement and self-forgiveness

The purpose of this study is to examine the interface between involvement in religion and self-forgiveness. The data come from a recent nationwide survey of adults age 18 and older (N?=?1774). A conceptual model was developed that contains the following hypotheses: (1) Evangelicals will attend worship services more frequently than members of other faith traditions; (2) people who go to church services more often will be more likely to get spiritual support from fellow church members; (3) individuals who receive more spiritual support from religious others will be more likely to believe that they have been forgiven by God; (4) people who believe that they have been forgiven by God will have a greater sense of self-worth; and (5) individuals who have a stronger sense of self-worth will be more likely to forgive themselves for the things they have done wrong. The data provide support for each hypothesis.     

Applying a Theory of Change Approach to Interagency Planning in Child Mental Health

One of the challenges facing nonprofit organizations today is the demand for measurable results. Increasingly, these organizations are focusing less on program outputs and program outcomes in favor of community outcomes or changes demonstrated in the larger community. Success by 6(R) is a popular United Way initiative that emphasizes defining and measuring community outcomes. In this paper, we describe our work with 24 Success by 6(R) initiatives around the country. It is clear that not all of these initiatives are measuring community outcomes. Of those initiatives that are experiencing some success measuring community outcomes, similar measurement strategies are reported. Additionally, our experience suggests several United Way employees express dissatisfaction with the logic model as a framework for defining and measuring community outcomes although no preferred alternative model is identified. Evaluators working with community-wide initiatives must find ways to communicate the differences between program and community outcomes to key stakeholders and funders.     

从"性"、"命"概念的演化看《易传》的著作年代及思想渊源

本文通过对先秦儒学"性"、"命"概念之演化与发展的历史考察,指出:《易传》的性命之论与《中庸》、楚简、孟学相契,而与荀学不类;《易传》的创作年代是在荀子之前之思孟学派形成和兴盛时期,而不是在荀子之后。     

"一阴一阳之谓道"析议

一阴一阳之谓道,包含着三个问题:一是一阴一阳的关系;二是一阴一阳与道的关系;三是道究 竟是二元的或是一元的。本文结合中西哲学史对此展开分析,并得出结论认为,“一阴一阳之谓道”,已将 易之三义(即易简、变易、不易)全部涵括在其中了。     

《易经·颐卦》考释

本文在对《颐卦》“口实”、《易传》“养”之义考释和对殷周之人对龟卜的态度进行考察的基础上,对《颐卦》卦爻辞进行解释。认为《颐卦》“口实”当取借口、依据之义,经传“养”当训为“象”、“相”,卦辞“观颐,自求口实”是“观察人的面部表情动作所传达的意见.为自己的行为寻找借口”之义,爻辞“朵颐”、“颠颐”、“拂经于丘颐”、“拂颐”、“拂经”、“虎视眈眈,其欲逐逐”等都是一些暗示人不同意见的面部表情语言、动作语言。全卦实际上反映了商周之际人们思想的转变以及在人意、龟卜结果之间取舍的矛盾复杂心态。     

试论陈致虚的道教易学思想

本文主要分析了陈致虚道教易学的内丹学思想的理论特色。陈致虚以《周易》之理来建构其内丹学的思想体系,提出了“易只阴阳两件物事”、“易之道道数也”、“易之道统乎天心”等三条道教内丹学的原则。认为道教内丹修炼是法天地阴阳造化生生之理而进行的,天地造化就是太极或道的展开过程,修道即是要回复到道本身。而天地造化之功不离阴阳两件物事,所以,内丹修炼不离阴阳。“阴阳”为道之纲纪,向道复归的路径为“逆”,“天心”即天地造化生生的节度和有序性,内丹修炼通过调和“阴阳”,以“逆”的方式法“天心”而施功,便能参赞天地之化育,以论还丹。陈致虚通过“援易入道”,在对本体之道的理解、修持的原理、证道的方法等内丹学的重要理论问题上作出了具有特色的阐述,为宋元时期成熟的道教内丹学的理论体系的建立作出了贡献。     

"元气"演化史观--《易纬》的自然史观研究

"元气"演化史观是<易纬>历史观的重要内容.本文论<易纬>的"元气"演化史观即自然史观,强调<易纬>对<易传>"太极生化"说的发展与改造,探讨其"五气渐变,是为五运"的自然史观对自然演化过程的物质前提的肯定,从"象"与"数"的角度讨论其自然史观的哲学性质,肯定其具有的一定的合理性.