Toward an Integrative Theoretical Basis for Training Psychotherapists

The purpose of this paper is to describe a training program for integrative psychotherapy that is based on an as-yet-nonexistent integrative theory of psychotherapy. It is therefore to be considered a thought experiment. A partially integrative theory of psychotherapy is presented—a work in progress—which is used as the basis for planning a 3-year postdoctoral training program for advanced psychotherapists. The curriculum would include (1) several courses on specific pure-form therapies, (2) core courses in the integrative theory, (3) courses on the application of the integrative theory to a number of different classes of mental disorder, (4) a year of practicum during which the student therapist applies the integrative treatment to a substantial number of patients under supervision, and (5) a year-long internship-like experience during which the treatment will be applied to a much larger base of patients. Students would also attend a therapy-like group to explore feelings regarding the conduct of this therapy and a second case conference group to discuss their cases.     

当前积极心理学变革的新趋向及理论价值

近20年来西方积极心理学以其独特的研究视角曾经吸引过全球人的目光,被誉为是理论心理学研究的一个新的重要方向。积极心理学主要围绕着“一个中心三个支撑点” 来开展相关的研究,即以主观幸福感为中心,以积极体验、积极人格、积极社会制度为支撑点。在强硬的现实面前,具有“理想主义情怀”的积极心理学也面临着许多困境与挑战。近年来西方一些学者正在寻求突破积极心理学的瓶颈性因素,围绕着“美德、意义、韧性和幸福”这四大支柱打造新的版本,促进积极心理学理论研究的可持续发展和升级换代。     

后经验主义时代的理论心理学

随着经验实证主义的衰落,心理学迎来了后经验主义时代。在后经验主义时代,人们对理论和经验观察的关系有了新的理解。理论不再是经验观察的附属物,相反,经验事实是被理论决定的。理论不是经验事实的概括和归纳,而是一种文化历史的建构。后经验主义时代的理论心理学以库恩的范式论、现象学、释义学和社会建构论作为自己的哲学基础。理论的评价标准不再是与经验事实的一致性。因为经验事实由于受到理论的污染,不再是一种客观的标准。在后经验主义条件下,理论的评价标准可建立在概念和逻辑、价值观和意识形态、修辞与叙事以及实践和应用的水平上     

藏传佛教文化对藏药的影响

藏族宗教文化对藏药的影响是深远的,处于特殊地域环境及浓郁宗教文化氛围中的藏药,从它的用药思想,到其理论体系的形成,再到具体的临床实践过程,都无不渗透着藏族宗教文化的影子。其中重视“天人合一”的思想理念贯穿在藏药用药规律的始终,同时这一理念也引发我们对人与环境之间和谐统一关系的重新审视与思考。     

Evidence for an explanation advantage in naïve biological reasoning

The present studies compare young children’s explanations and predictions for the biological phenomenon of contamination. In Study 1, 36 preschoolers and 24 adults heard vignettes concerning contamination, and were asked either to make a prediction or to provide an explanation. Even 3-year-olds readily supplied contamination-based explanations, and most children mentioned an unseen mechanism (germs, contact through bodily fluids). Moreover, unlike adults who performed at ceiling across both explanation and prediction tasks, children were significantly more accurate with their explanations than their predictions. In Study 2, we varied the strength of cues regarding the desirability of the contaminated substance (N = 24 preschoolers). Although desirability affected responses, for both levels of desirability participants were significantly more accurate on explanation than prediction questions. Altogether, these studies demonstrate a significant “explanation advantage” for children’s reasoning in the domain of everyday biology.     

迷走神经切断术治疗消化性溃疡思辨

螺旋式交替的理论创新和技术创新是医学发展的根本。本文从迷走神经切断术的产生、发展、现状去验证社会经济的发展要靠科学技术的进步,科学技术的进步要靠创新,科学技术创新要靠人才这一光辉思想的正确性。     

面向未来的理论心理学

理论应当是任何学科体系中的重要组成部分,是一个学科的基础。相应的,理论心理学也应当是心理学的基础和重要组成部分。然而在当下,心理学对于理论心理学缺乏重视,在这其中既有来自外部的原因也有来自理论心理学本身的问题。但总而言之,无论具体是何种原因,实际上都对理论心理学提出了更深层次的要求,即着眼当下,放眼未来。理论心理学对于当下的介入主要从两个方面展开:一是实时接收当代各思想话语的影响,用以武装整个心理学科并回应各思想话语提出的问题; 二是对当下心理学中的各具体问题进行理论层面的讨论,发现问题,指出问题并尝试解决问题。理论心理学要想在未来心理学的发展中大放异彩首先应当保持对当下的介入,只有这样才能凸显自身的价值与意义,并且为整个心理学的发展发光发热。     

Husserl’s Intercultural Implication of Ethical Renewal and Theoretical Rationality: A Reappraisal from an East Asian Perspective

In the Kaizo articles, written between 1922 and 1924, Husserl touched on the intercultural relationship between “the European” and “the non-European.” Husserl addressed Japan as he dealt with ethical and cultural renewal in his Kaizo articles. Husserl wished to spread the European spiritual gestalt, which he comprehended as a universal theoretical rationality to remote cultures. At that time, Husserl imagined China as unfamiliar and remote. He even used China as a typical example of alienworld when he dealt with the problem of cultural difference. This paper reappraises Husserl’s thesis by exploring Eurocentrism as a factor that might impede the willingness for non-Western or non-European cultures to accept the idea of European spiritual gestalt. This paper suggests that the non-Western or non-European cultures should take delight in learning from Europe and carry out what Husserl had in mind about the meaning of “renewal.”