'Hearts on their sleeves': the use of systemic biofeedback in school settings

This article describes how a biofeedback device is used to 'externalize' internal physiological states. Heart rate monitors, emitting audible signals when a specific threshold is reached, are fitted to children and members of the family. This can help all those present to make connections between problematic behaviours and internal states of emotional/physical arousal. Devices may be worn for up to twenty-four hours and computer graph printouts of fluctuating heart rates can assist in contextualizing problematic interactions, particularly if other family members are also fitted with heart rate monitors. In this way biofeedback becomes 'systemic' as people are alerted to the interconnectedness of each others' states. Participants are not only helped to identify stressors leading to heightened states of emotional arousal and resulting 'out-of-control' behaviours, but also to find ways of employing (self-)calming strategies. This article outlines the application of systemic biofeedback in school settings with children at risk of exclusion. With the help of these biofeedback devices pupils begin to manage themselves in situations which would previously have resulted in stressed, angry or violent behaviours.     

CAN A PERPETRATOR WRITE A TESTIMONIO? Moral Lessons from the Dark Side

By posing a heuristically provocative question, this essay compares and explores in some detail the testimonies of three infamous perpetrators from the Nazi period—Albert Speer, Rudolph Hoess, and Adolf Eichmann—for what they reveal about their motives, ideological thinking, and strategies of denial and self-deception, as well as influences from their social, political, and cultural context. The conclusion drawn is that many of the external and internal factors at work in them are recognizable to us as features of our own moral experience and, further, that this recognition is particularly important for motivating self-scrutiny in our own lives for any hints of impending complicity with moral evil.     

心肾贫血综合征的系统思维

心肾贫血综合征在慢性肾脏疾病患者和慢性心衰患者中大有人在,并日益受到医生重视,对其的正确认识及治疗直接影响患者的疾病预后.因此我们深入认识心肾贫血综合征及研究新的临床防治策略时,有必要着眼于心肾贫血综合征的内在特征并运用系统学方法原理分析其特点,为临床防治提供科学指导。     

THE VARIETY OF PANENTHEISMS

Abstract. In this article I review the efforts of eighteen scientists and theologians, recorded in this book, to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types.     

生命的核、质与根——性的哲学、伦理学与神学

性是人类生命的道德伤口。性是生命的核、质与根。人类掩藏性的信息,给生命以最大的神学、美学和伦理学的空间;也同时用潜伏的原理忧挂生命发生的神秘和戏剧性;性爱和情爱的形式改变了忏悔的精神说教,与科学实践、生活实践相结合,面临如何延续生命又如何避免蒙受尊严丧失的屈辱。     

高密度脂蛋白结构功能关系的基本规律及认识

量变质变规律是唯物辩证法的基本规律之一,它表明任何事物都是一定的质和一定的量的统一体。对高密度脂蛋白(HDL)研究角度的变化(从关注其血清水平到关注其结构功能关系),反映出量变质变规律对医学研究的重要指导作用。以系统论的方法来认识HDL,并在实际工作中抓住主要矛盾,就能更有成效地开展对HDL生理病理功能的研究。     

耻感与存在

本文从存在本体论维度审视耻与耻感。耻以否定性方式表达了人的内在规定性,耻感则是以否定性方式把握善。耻感形成于对善、自我及二者差距的自觉意识。耻感是一种积极的道德情感,它既是道德自律的内在根据,亦是道德义务、责任、良心的特殊存在方式。有耻无违是社会风尚清明的基本条件之一。     

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.     

UNDERSTANDING AND RESPONDING TO HUMAN EVIL: A MULTICAUSAL APPROACH

One task of religion is delivering human beings from evil within and between themselves. Defining good as well‐being or functioning well, evil as impaired functioning, and doing evil as impairing the functioning of others, this essay explores how religions in consort with other social institutions might understand and respond to evil in light of contemporary scientific knowledge. To understand evil I use a multicausal approach that includes both biological and sociocultural environmental causes. I illustrate the use of this approach by analyzing how we might understand and respond to human rage and violence.