STRUCTURES OF EVIL ENCOUNTERED IN PASTORAL COUNSELING

This essay explores some relationships between social structures or systems and the internal psychological structures or systems of individuals. After defining evil, pastoral counseling, and structures or systems, I present examples of persons affected by social systems of power who have sought counseling. I present a form of counseling known as Internal Family System Therapy (IFS) and show with an extended example how I have worked with clients using this approach. In this process the client is guided to use “Self‐leadership” in healing and transforming inner conflict between various subpersonalities or “parts.” I then compare the IFS approach to one used by mediators in community conflict transformation and peacebuilding.     

大学生人生观研究

本研究选取不同地区5所高等学校665名大学生为研究对象,在问卷调查的基础上对当代大学生人生观现状和特点进行了较为全面的考察.研究结果为:当代大学生人生观总体上积极进取,他们追求自身的完善与发展;当代大学生在人生认知量表的4个维度上的得分有显著的性别、年级差异,没有生源地、文理科和独生子女差异.     

Peters' Non-Instrumental Justification of Education View Revisited: Contesting the Philosophy of Outcomes-based Education in South Africa

In this article I argue that Outcomes-basedEducation is conceptually trapped in aninstrumentally justifiable view of education. Icontend that the notion of Outcomes-basedEducation is incommensurable with anon-instrumental justification of educationview as explained by RS Peters (1998). Theprocess of specifying outcomes in educationaldiscourse lends itself to manipulation andcontrol and thereby makes the idea ofOutcomes-based Education educationallyimpoverished. In this article an argument ismade for education through rational reflectionand imagination which can complement anOutcomes-based Education system for the reasonthat it finds expression in a non-instrumentaljustifiable view of education.     

现代中国人际信任的传统资源——《论语》《老子》中的“信任”思想略论

中国文化传统中有丰富的人际信任资源,如果能够对之进行创造性的转化,可以成为当今社会经济与文化建设的可贵精神财富。部分现代西方社会学家将中国列入低信任度的国家的学术观点是值得商榷的,不同的文化传统有不同的信任模式,传统中国的熟人社会里有高度的人际信任。中国当代社会的人际信任危机,是由于社会转型造成的,不能依此而断定中国是一个低信任度的国家。     

儒家伦理的现代转换是否可能

儒家伦理包括理念和行为两种形态,由此儒家伦理的现代转换就分化为儒家伦理思想的现代转换和以儒家伦理为基调而形成的中国传统伦理的现代转换。儒家伦理思想的转换不仅是必要的也是可能的。     

当下中国社会的转型与价值观的重构

在市场经济促成市民社会的条件下,价值冲突是必然的现象,其对现代文化格局的影响是双重的,必须辩证地认识和处理。     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

A transformation of respondently conditioned stimulus function in accordance with arbitrarily applicable relations.

Adult male subjects saw a sexual film clip paired with a nonsense syllable (C1). Similarly, an emotionally neutral film clip was paired with a second nonsense syllable (C3). Responses to the nonsense syllables were recorded as skin resistance responses. Subjects were also trained in a series of related conditional discriminations, using the C1 and C3 stimuli, from which the following equivalence relations were predicted; A1-B1-C1, A2-B2-C2, and A3-B3-C3. Some subjects were given matching-to-sample (equivalence) tests after the conditional discrimination training (Experiment 1), whereas others were not (Experiment 2). Subjects were tested for a transformation of eliciting functions by presenting the A1 and A3 stimuli, which were related through equivalence to C1 and C3, respectively. Five of the 6 subjects who showed significantly greater conditioned responses to C1 than to C3, also showed significantly greater skin resistance responses to A1 than to A3. Two additional subjects demonstrated a transformation of an eliciting stimulus function in accordance with five-member equivalence relations (Experiment 3), and another 5 subjects demonstrated similar effects in accordance with the relations of sameness and opposition (Experiment 4).