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1.
崔文彬 《安徽广播电视大学学报》2010,(4):101-103,109
苏轼的一生受到儒、释、道等多种思想的影响。学界一般认为苏轼是信奉佛教的居士。本文通过对苏轼作品以及宋代笔记小说等史料的分析,证明苏轼不仅不是居士,甚至在一定程度上是排佛的。 相似文献
2.
转型期大学生信仰问题的若干思考 总被引：1，自引：0，他引：1
林碧凤 《福建师大福清分校学报》2006,(4):80-83
信仰是人类的精神动力和精神支柱。信仰问题是人的精神世界的核心问题,也是制约人类人生观成熟发展的一个关键因素。当前高校大学生的思想道德状况总体上呈现积极、健康、向上的良好态势,但由于受社会转型期出现的一些消极社会现象、道德失范现象的影响,部分大学生在信仰方面也出现迷惘,空虚现象。在社会转型期,必须大力加强大学生的思想政治工作,健全并完善高校道德信仰教育体制,引导大学生坚定科学正确的信仰。 相似文献
3.
Linda S. Reymann Geraldine M. Fialkowski Joseph A. Stewart‐Sicking 《Journal of College Counseling》2015,18(2):103-115
This study examined spirituality, personality, and psychosocial growth among 216 students at a small university in Maryland. Results demonstrated that faith maturity predicted unique variance in purpose in life. There was a main effect observed for gender among faith scores, as well as an interaction effect between gender and year in school among faith scores. The findings suggest that a culture that fosters students' spirituality may have positive effects on aspects of well‐being. 相似文献
4.
Matthew Weeks Katie James Winningham Brandon Winningham 《Christian Higher Education》2017,16(3):159-171
In this study, we investigated Benson, Donahue, and Erikson's (1993) concept of faith maturity as expressed by institutions of higher education (IHE) claiming religious affiliation. We examined the institutional mission statements of 87 schools affiliated with six Protestant denominations in search of evidence of their intention to develop the Vertical (V) and Horizontal (H) dimensions of faith maturity (Benson, Donahue, & Erikson, 1993). Contrary to this conceptualization of a mature faith, expressions of V and H dimensions were negatively correlated. There was considerable variability in the expression of both V and H dimensions, with Southern Baptist institutions being highest in the V dimension, and United Church of Christ and Lutheran institutions being highest in the H dimension. Although expression of V and H characteristics did not match Benson et al.'s definition of a mature faith, there was some evidence these dimensions corresponded with institutional practices related to relevant student experiences. Overall, the H dimension was emphasized in the mission statements more than the V dimension. These findings have implications for reviewing institutional practices regarding student curricular and co-curricular experiences. 相似文献
5.
本文试图通过田野调查取得的第一手资料 ,对河南潢川基督教教会中妇女信徒的年龄、文化、职业、时间结构进行分析 ,并对这一现象的背景进行探究并阐述其原因、社会意义. 相似文献
6.
大学生马克思主义信仰教育的方法论思考 总被引：1，自引：0，他引：1
马克思主义信仰是科学的、崇高的、现实的和践行的信仰。大学生是社会主义事业的建设者和接班人,加强对他们进行马克思主义信仰教育,引导他们做坚定的马克思主义信仰者,具有重要意义。大学生马克思主义信仰教育,就其方法路径而言,应通过促进大学生知、信、情、意、行的相互转化,逐步引导大学生确立马克思主义信仰。 相似文献
7.
哲学是宗白华学术、人生道路上隐形的支点、灯塔,给他以智慧和高度。从艺术学角度看,他的哲学思想发展可以分成五个阶段。但奠定整个艺术学学术基础的,是第一和第二的佛性和科学两个阶段;第二阶段末的传统回归,与佛性、科学一起,保驾他达到学术的成熟与高峰阶段的第三阶段;第四阶段为短暂的自觉接受思想改造阶段,与第五阶段受政治束缚期,是宗白华内收应世学术思想蔫落时期。 相似文献
8.
Significant barriers to using digital games in classrooms exist despite evidence to indicate digital games can enhance academic achievement. This qualitative, grounded theory study purports an interpretive understanding of the experiences of 13 Australian teachers who have used immersive digital games (IDGs) in the classroom. These teachers participated in in-depth, semi-structured interviews that were one to two hours in duration. A key finding of this study is that teachers who use IDGs in the classroom can experience varying degrees of alienation from their teaching colleagues. This paper presents a model of the process of ‘Feeling Alienated’ experienced by some educators using IDGs in their classrooms. It begins with ‘the lone believer’ teacher who has strong beliefs in the value of using IDGs for student learning. Resentment by some colleagues, curriculum and classroom concerns, and insufficient advocacy contribute to the lone believer feeling alienated. This leads the lone believer to minimise the impact of their use of IDGs. The study concludes that, whilst negative teacher attitudes towards the use of IDGs in the classroom persist, the potential impact of IDGs in the classroom will not be fully realised. 相似文献
9.
黄海涛 《十堰职业技术学院学报》2011,24(4):48-51
汉代经学意识形态的确立是通过经学思想政治化和经学信仰的大众化两方面实现的。经学政治化是从思想到制度,再到结果,这样一个不断具体化的过程,即统治思想经学化、通经入仕制度化、官僚队伍儒生化。经学大众化主要是通过儒生的信仰和创造推动统治者的信仰、政治威权和禄利诱惑推动官吏的信仰、经学教育和政府奖进推动知识分子的信仰、教化和风俗推动庶民的信仰。经学思想政治化与经学信仰大众化密不可分、相互促进,共同推动了汉代经学意识形态的确立。 相似文献
10.
许真君信仰与崇拜对旅游民众的积极作用 总被引：1，自引：0，他引：1
许真君信仰与崇拜是江西民俗信仰之一,它经历了一千六百多年的历史,在社会群体中有很深的根基,渗透到人们的日常生活里,对旅游民众的教育、文化和心理等方面起着积极作用。 相似文献
11.
Dori Grinenko Baker 《Religious education (Chicago, Ill.)》2013,108(3):320-339
Abstract Girlfriend Theology is a method of religious education by which women who have found power, voice, and authority might nurture resilience in adolescent girls within faith communities. This essay relates one portion of a larger project involving ethnographic research with fifteen females. These females gathered in small groups and followed a four‐part method that began with one person telling a story from her life. This paper shares one of these ninety‐minute story sessions in which a religiously diverse group engages in God‐talk. From four such Girlfriend Theology sessions arose seven theological assertions—statements about God, humanity, and communities of faith—that sometimes affirmed and sometimes challenged traditional interpretations. These assertions reflect emancipatory theological motifs when analyzed through the lens of womanist, mujerista, and Asian‐feminist theology. This essay draws connections between the story session reported and two of the seven theological assertions of Girlfriend Theology. What would it mean for a girl—against the stories read, chanted, or murmured to her—to choose to tell the truth of her life aloud to another person at the very point at when she is invited into the larger cultural story of womanhood—that is, at . . . adolescence? —Lyn Mikel Brown, Telling a Girl's Life 相似文献
12.
Resilience is associated with bouncing back from adversity, and the term currently enjoys significant popular appeal. However, understanding of resilience is often superficial. The current paper examined 105 primary and high school students’ experiences of resilience and bullying, and considered resilience as a hierarchical factorial model. The study found that higher levels of resilience subfactors were a protective factor regarding depression and anxiety; that individuals with poorer resilience were more likely to engage in bullying behaviors; that individuals with poorer levels of resilience were more likely to be victims of bullying; and, that gender did not appear to be a major variable regarding resilience and bullying. These findings suggest that resilience interventions that focus on improving specific resilience elements including optimism, trust, tolerance, sensitivity, and impairment may be more efficacious than interventions focused on other resilience elements. 相似文献
13.
“诚”和“信”表征着内与外两层不同的意蕴，二者结合构成了一种平衡，即内在道德品质和外在道德要求的平衡。个体应该将内在的信念与外在的要求经过反思而形成自己立身处世的原则。“诚”、“信”的平衡过程，是我们个体道德品质内求诸己，由内及外，由外塑内，内外交织相互转换的动态过程。 相似文献
14.
史翠峰 《忻州师范学院学报》2005,21(2):117-118,123
近年来,"银广厦"、"琼民源"这一系列会计造假事件震撼了中国的证券市场和会计市场,严重干扰了社会经济的正常秩序,会计行业面临着"诚信危机"的挑战。走出诚信危机,重塑会计信用,对于规范市场经济的微观基础,发展社会主义市场经济具有十分重要的意义。 相似文献
15.
王连合 《临沂师范学院学报》2004,26(2):95-97
盗赃的善意占有问题是一个现实性很强的问题。它是否适用善意取得制度，它与善意取得制度究竟是怎样的关系?这些问题在我国无论是理论界还是司法实践中。都存在着不同的观点。从善意取得制度的功能入手，通过对盗赃善意占有性质分析，通过与国外对同一问题规定的比较，可以揭示我国关于盗赃善意占有制度的不足。 相似文献
16.
近代河南基督教的传播及原因——以地方志为中心的考察 总被引：1，自引：0，他引：1
马晓军 《商丘师范学院学报》2012,(4):55-59
基督教在近代传入河南相对较晚,但发展迅猛。基督教各差会采取形式多样的传教方式,共同协作,全力推进,使基督教在河南得以快速传播。河南基督教信仰群体的形成,主要与当时人们物质生活贫困、社会动荡不安、寻求心理安慰、因病信教和就学信教等因素密切相关。 相似文献
17.
善意取得中外比较研究 总被引：1，自引：0，他引：1
韩赤风 《北京师范大学学报(社会科学版)》2009,(4)
近现代的善意取得制度源于《德国民法典》,其设立的目的在于保护善意取得人的利益及交易安全。2007年我国颁布的《物权法》也对善意取得制度作出规定。通过比较法上的观察和探讨,不仅可以了解我国《物权法》中善意取得制度与大陆法系中善意取得制度的渊源关系,也有益于我国这一制度的进一步完善。 相似文献
18.
Mary L. Putrow 《Religious education (Chicago, Ill.)》2013,108(4):342-356
While wandering through the recesses of history one occasionally stumbles upon relatively uncelebrated persons whose contributions to the quality of life and faith of a given population merit attention. 相似文献
19.
黄海涛 《常熟理工学院学报》2012,26(1):89-92
汉代经学意识形态的确立是通过经学思想政治化和经学信仰大众化两方面实现的。经学政治化是从思想到制度再到结果不断具体化的过程,即统治思想经学化、通经入仕制度化、官僚队伍儒生化。经学大众化主要通过儒生信仰和创造推动统治者的信仰、政治威权和禄利诱惑推动官吏的信仰、经学教育和政府奖进推动知识分子的信仰、教化和风俗推动庶民的信仰而实现。 相似文献
20.
There is an extensive body of philosophical, educational, and popular literature explaining Socratic pedagogy’s epistemological and educational ambitions. However, there is virtually no literature clarifying the relationship between Socratic method and doxastic responsibility. This article fills that gap in the literature by arguing that the Socratic method models many of the features of an ideally doxastically responsible agent. It ties a robust notion of doxastic responsibility to the Socratic method by showing how using defeaters to undermine participants’ knowledge claims can facilitate responsible belief. It then argues that more robust notions of doxastic responsibility can be augmented by constructs found in the American Philosophical Association’s Delphi Report. Finally, it shows how considering challenges (that is, entertaining defeaters) and modifying beliefs accordingly are objectives of the Socratic method and crucial elements of what it means to be a responsible believer. 相似文献