中国传统情绪疗法及其应用

系统地探讨了中国传统情绪疗法：情志相胜疗法,相反情绪疗法,激情刺激疗法,与感觉刺激有关的情绪疗法,与别人有关的情绪疗法,顺情从欲疗法,抑情顺理疗法,移情易性疗法,情志导引疗法,七情合参疗法。这些中国传统心理疗法在现代仍有实用价值。     

Aboriginal Health Care and Bioethics: A Reflection on the Teaching of the Seven Grandfathers

Contemporary bioethics recognizes the importance of the culture in shaping ethical issues, yet in practice, a process for ethical analysis and decision making is rarely adjusted to the culture and ethnicity of involved parties. This is of a particular concern in a health care system that is caring for a growing Aboriginal population. We raise the possibility of constructing a bioethics grounded in traditional Aboriginal knowledge. As an example of an element of traditional knowledge that contains strong ethical guidance, we present the story of the Gifts of the Seven Grandfathers. We note a resemblance of this Ojibway teaching to virtue ethics in European traditions, but we suggest that there are also important differences in how these two traditions are currently presented. We hope that further engagement with a variety of indigenous moral teachings and traditions could improve health care involving Aboriginal patients and communities, and enrich the discipline of bioethics.     

中国人人格七因素量表(QZPS-SF)的信度与效度

本研究的目的是依据中国人人格量表（QZPS）编制一份能够迅速测查人格七个维度的短式七因素量表（QZPS—SF）。根据6000余名被试对QZPS的215个项目的评定分数,通过因素分析确定了七个因素、与QZPS的七个因素对应构成了QZPS—SF。通过被试的自我评定以及他人评定和特殊群体被试（精神分裂症病人、吸毒者以及罪犯）的人格特点比较,显示了QZPS—SF有着良好的信度和效度。文中还对QZPS—SF的应用范围以及注意事项进行了讨论。     

西方"大五"人格结构模型的建立和适用性分析

本文旨在对西方“大五”人格结构模型的形成过程及其适用性进行系统的分析。“大五”模型是依据“词汇学假设”,通过对英文人格特质形容词的分析建立起来的,有着明显的西方文化特点。跨文化比较的结果中支持“大五”模型的研究大多使用“强制的一致性”策略,而“衍生的一致性”策略往往得出与“大五”不同的结论。对中国人人格结构的研究也得到了不同于“大五”的“大七”模型,预示了“大五”模型不适合中国人的人格特点。     

Giotto in Padua: A New Geography of the Human Soul

In the Arena Chapel in Padua, Giotto painted seven allegorical representations of virtues and seven allegorical representations of vices. This article probes the sources for the list of virtues and the list of vices. The ensemble of virtues can be located in St. Thomas Aquinas; the ensemble of the vices, however, is original. The result is a new account of vices that displaces the odler account of the “seven deadly sins.”     

Luther on vocation,by Gustaf Wingren: A twenty‐first‐century theological‐literary reading

In this article, the author offers a critical, appreciative appraisal of The One Mediator, Luther on Vocation, by Gustaf Wingren (English translation, 1957), which continues to be a seminal text for understanding Luther's teaching on the theme of vocation. The author points out that the reader needs to keep in mind both the difference between Luther's world of the sixteenth century and the world of the early twenty‐first century, and the sobering reality that pursuing the neighbor's good continues to be an essential, definitive calling that every Christian has. Further, the author calls attention to Wingren's indisputable reminder that, for Luther, vocation is about the way of the Christian in human society. That way of being in pursuit of the neighbor's good is consequent upon the forgiveness of sins, which God bestows on the sinner who receives it through faith in Jesus Christ. It is God alone who is the decisive actor, even though in the former—seeking the neighbor's good—God's work is hidden; that is, the human actor is a “mask of God.”     

Paul Tillich's Realistic Stance Toward the Vital Trends of Nature

Many scientists have argued forcefully for the pointlessness of nature, something that challenges any doctrine of Creation. However, apparent design and comprehensibility are also to be found in nature; it is ambivalent. This trait is nowhere more evident than in the natural inclinations that lead to concupiscence and the "seven deadly sins" in human beings. These inclinations are dealt with as pertaining to the "pre-fallen" condition of nature and human beings. As a framework to make sense of the goodness of creation in this context, Paul Tillich's notion of the "vital trends of nature" is called to the fore. Being at the intersection of a philosophy of religion and a philosophy of nature, this notion hints at the goodness of Creation in fragment and anticipation.     

The Deadly Sins and Saving Virtues: How They Are Viewed Today by Clergy

In 1992 the results of a survey on clergy attitudes toward the traditional deadly sins and the schedule of virtues formulated by Erik H. Erikson were published in Pastoral Psychology (D. Capps, 1992). This study reports the results of a similar survey conducted a decade later. It also compares the results of this clergy survey with the findings of our laity survey published in 2000 in Pastoral Psychology (D. Capps & A. H. Cole, 2000). Clergy were asked to rank order the sins (from most to least destructive), to identify one sin with which they were personally struggling, and to indicate whether they consider a given sin to be more characteristic of men, of women, or of both genders equally. Similar questions were asked concerning the virtues, but from a positive rather than a negative perspective. While the results were generally similar to the earlier clergy survey, there were some modest changes in the way respondents ranked the sins and virtues, indicated their personal identification with them, and viewed their gender relatedness. While the number of women respondents to the 2002 survey was small, differences in the way that clergymen and clergywomen responded to the survey questions are noted. We particularly note that clergy view anger as a much more deadly sin than do laity, and also the consistent finding that respondents tend to struggle personally with sins they consider among the least destructive.

From ‘slumdog’ to humanitarian: educating orphans to save the world

The purpose of education should not only be to build content knowledge and literacy but to awaken the inherent human values within each child and encourage the translation of those values into social transformation. At the Hariharananda Balashram, we see one example of how destitute children are being provided with a moral and academic education that fits both Paulo Freire’s model of empowering the oppressed and Joseph and Efron’s emphasis on the seven worlds of moral education. The result is a group of children who not only are determined to succeed, but to use that academic and moral foundation to give back to their communities and become agents of social change.     

Transgenerational transmission of indigestible facts: from trauma,deadly ghosts and mental voids to meaning‐making interpretations

Abstract: In this paper¹ I will discuss clinical material and make some hypotheses on how to work with patients for whom trans‐generational transmission of trauma is an issue. Basing my hypothesis on two clinical cases, I will propose a way of dealing with undigested facts, the fabric of trauma, which generate deadly ghosts and mental voids that are transmitted from one generation to the next. I will propose a way of formulating interpretations for the unthinkable to become thinkable and find a representation in the mind of patients who suffer from transgenerationally transmitted trauma. Some thoughts will be given to the maternal and the paternal transmitters of trauma in relation to child development issues.