Habit reversal vs. negative practice treatment of nailbiting

A previous study of the habit reversal treatment of nailbiting was extended by using more subjects (97) and a comparison with an alternative method (negative practice). Negative practice reduced nailbiting episodes by about 60% whereas habit reversal reduced nailbiting episodes by about 99% throughout the 5-month follow-up.     

Traditional Confucianism in modern China: Ma Yifu’s ethical thought

Modern neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modern neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu’s moral philosophy is developed in the context of modern Chinese culture, it fails to deal with the problem of modern transformation of Confucian ethical values and its content still belongs to the traditional Confucianism. So it should be labeled as the modern neo-Confucianism in the historical sense. In this paper, the author makes a systematic exploration and an evaluation of Ma Yifu’s ethical thought. __________ Translated from Lunlixue Yanjiu 伦理学研究 (Studies in Ethics), Vol. 18, 2005 (4) by Yang Xu     

试论北京辅仁大学的创建

本文对北京辅仁大学十分漫长、艰难的创建过程进行了详细的考察,指出了英敛之、马相伯、雷鸣远、奥图尔、陈垣等人所起的作用,特别强调英敛之既是最重要的发起人,也是奠基人——为辅仁厘定了既要吸收西方最新科学、又能发扬中华固有的优秀文化的办学宗旨和信教自由的办学理念,并具有教育救国的思想特点,闪耀着爱国、爱教的可贵精神。     

The Buddha was a devoted nationalist: Buddhist nationalism,ressentiment, and defending Buddhism in Myanmar

Since 2012, Buddhist nationalist movements – especially the 969 movement and Ma Ba Tha – have emerged in Burma/Myanmar seeking to defend Buddhism against mainly the Muslim minority, with monks delivering nationalist anti-Muslim sermons to huge audiences. The aim of this article is to demonstrate how a discriminatory nationalist agenda can – by appealing to the common trope of Buddhism-in-danger – appear to be justified to Buddhists. Based mainly on nationalist sermons, as well as on fieldwork and nationalist publications, this article examines discourse on the Buddha as a nationalist. First, it argues that Burmese Buddhist nationalism, analytically, should be understood as a ressentiment ideological discourse that also informs a Buddhist-nationalist discipline claimed to bring karmic merit. Second, it traces the roots of this ideology to the colonial period. Third, the article outlines and seeks to define how ‘Buddhist nationalism’ should be understood in an emic sense.     

再论马王堆帛书《系辞》中的“马”

马王堆帛书《系辞》中的“马” ,其义同于“数”。根据《素问》的记载 ,“数”是人中之阴阳 ,“象”是天地之阴阳。这与帛书《要》篇中将《易》归于“人道”的说法相通。另外 ,据秦汉时代的流行观点 ,伏羲画卦的传说也与人道思想有关。     

Love Incessantly Flows: Mae Naak,a New Asian Opera Heroine Born out of a Thai Buddhist Narrative

The folklore of Nak (Naak) or ‘Mae Nak Phrakhanong’ (Mother Nak of Phrakhanong District) permeates Thailand as the most popular story of a ghostly haunting. The story, originating in the nineteenth century, has been made into a plethora of versions including more than 20 film adaptations. My research focuses on the 2003 opera Mae Naak composed by Somtow Sucharitkul. The opera contains idiosyncratic traits different from other versions, which reflect Thais’ multiple feelings of horror, veneration and affection to Nak. Somtow creates a new Asian heroine in opera, who bears powerful emotions of love and desire to live, unlike the stereotype such as Madama Butterfly. The conclusion, however, does not define the emotional aspect of the story as merely the ignorance of impermanence and attachment. Instead, the narrative helps each individual to concretise and personalise the more abstract concepts of Buddhism. The opera depicts true love that continues through rebirths with her beloved in a karmic journey.     

《古兰经译注》及其注释研究

今年是中国近现代穆斯林留学埃及八十周年,也是早期留学埃及的中国著名穆斯林学者、《古兰经》译注家马金鹏先生归真十周年。作为中国伊斯兰教历史上的穆斯林留学精英和杰出代表人物之一,马金鹏先生完成的《古兰经译注》,不仅续写了《古兰经》译注事业在中国的灿烂篇章,也为世界范围内的《古兰经》译注工程增光添彩。值此先生归真十周年之际,谨以此文纪念先生!     

现代场景下的传统儒学——论马一浮的伦理思想

现代新儒学有两个层面:一个是历史时间意义上的,虽然发生在现代的场景下,但基本内容是传统儒学或经学的;一个是学术内容意义上的,认识到传统儒学的缺陷和西学的合理性,并致力于儒学自身的现代化尝试。马一浮的道德学说虽然出现在中国现代的文化背景下,但就其内容而言是走回了传统儒学,未能涉及儒家伦理价值观念的现代转换问题,应当属于历史时间意义上的现代新儒家学说。本文系统探讨了马一浮伦理思想的基本内容,并对其做出了合理的价值评判。     

Rechtliche Rahmenbedingungen und Behandlungspraxis bei persönlichkeitsgestörten Straftätern in den Niederlanden

Zusammenfassung   Die Behandlung pers?nlichkeitsgest?rter Straft?ter, die in den Niederlanden haupts?chlich dem Ma?regelvollzug obliegt, steht durch die Forderung von Politik und ?ffentlichkeit nach maximaler Sicherheit der Allgemeinheit momentan unter st?ndigem Druck. Gleichzeitig finden im Ma?regelvollzug Entwicklungen statt, die gew?hrleisten sollen, dass der Sektor seine prim?re Aufgabe, die Gesellschaft vor rückfallgef?hrdeten Straft?tern zu schützen, besser erfüllen kann. Dabei wird ebenfalls versucht, den unterschiedlichen Sicherungs- und Behandlungsbedürfnissen der verschiedenen Patientengruppen durch ein differenziertes, wissenschaftlich fundiertes Behandlungsangebot gerecht zu werden. In diesem Beitrag werden die Errungenschaften in der Behandlung psychisch gest?rter Straft?ter beschrieben und es wird erl?utert, inwieweit die Panikmache von Politik und Medien die gemachten Fortschritte zu untergraben droht.      

马王堆帛书《系辞》研究

本文主要研究马王堆帛书《系辞》中几处重要的异文。今本《系辞》中的“象”,帛书作“马”。“马”义同于“数”。《庄子》中说“天地一指也．万物一马也。”此处的“马”。与帛书《系辞》中的“马”同义。今本《系辞》中的“太极”,帛书作“大恒”。恒、常同义,《仪礼》中说“假尔大筮有常。”这个“常”即帛书《系辞》中的“大恒”。亦即《吕氏春秋·大乐》中的“天常”。今本《系辞》云“显诸仁,藏诸用”,帛书作“圣者仁,壮者勇”。儒家学说重视“勇”,《论语·宪问》即有云“仁者必有勇。”帛书《系辞》云“天地之大思日生。”“思”读为“司”,今本作“天地之大德日生。”帛书《系辞》又云“夫易古物定命”,其义同于“乾知大始,坤作成物”。今本《系辞》云“圣人以此洗心”．帛书作“圣人以此佚心”,佚、乐同义,马王堆帛书《五行》云“不安则不乐。不乐则无德。”