Christianity and child sexual abuse — the survivors' voice leading to change

The Children Act 1989 states that due consideration should be given ‘to the child’s religious persuasion, racial origin and cultural and linguistic background'. Children who have been sexually abused and who grow up in families with strong Christian beliefs have additional concerns not readily identified by the child protection worker or therapist. Drawing upon 10 years' work experience, this paper aims to present the views and struggles of adult Christian women and men who have been sexually abused. Much of what is presented can be applied to other faith communities, since the difficulties lie sometimes with patriarchal communities, with male deities and with tenets of belief which can hinder the child from disclosing. Beliefs such as ‘Honour thy father and thy mother’, no sex before marriage and forgiveness of all had significant impact on survivors. Copyright © 2000 John Wiley & Sons, Ltd.     

Addressing Wife Abuse in Mexican Immigrant Couples: Challenges for Family Social Workers

SUMMARY

In blended families, the two parents have a unique challenge to develop a united front (“WE”) in the face of “us” and “them” thinking. Without such a united front, the children will naturally manipulate the situation and further divide the blended family. The key to successful step-parenting is the development of a solid “WE” between two parents so that the whole family works together as a unit. Practical suggestions are given for development of this united front so that step-parenting can become a positive experience.     

从佛道之争看元代宗教的宽容政策

元代是蒙古族建立的统一大帝国,其统治阶层是由蒙古族为首的多民族贵族的联合体组成.其治下各民族皆有自己传统的宗教信仰.当时佛教的禅宗和吐蕃佛教与道教中全真教派曾获得统治阶层的支持提倡而先后风行一时,它们之间又曾发生剧烈的矛盾和冲突,并由蒙古统治者出面主持了两教的大辩论,尽管道教辩论失败,但是道教在元代仍得到宽容,自然流行.对宗教信仰采取宽容政策是元代文化一个鲜明的特点.     

港澳台未成年人刑事诉讼制度比较研究

数据显示,随着社会的发展,未成年人违法犯罪形势日益严峻,数量和危险程度呈上升趋势。港澳台未成年人刑事诉讼程序各具特点,香港主要继承了英美法系的特点,台湾和澳门则更多体现的是大陆法系的特点,但是经过历史演进,都具有一些基本原则和经验。由于历史上一脉相承,文化氛围接近,因此港澳台地区未成年人刑事诉讼制度对我国大陆地区极具借鉴意义。在综合比较的基础上,港澳台未成年人刑事诉讼程序中的非刑罚化处理与梯级式处理模式等具有较强的先进性。     

Young Children's Apologies to their Siblings

When children apologize, they accept responsibility for wrongdoings and act to reconcile social relationships. Apologies to siblings were coded in 40 families that were observed for 9 h when children were 2½ and 4½ years old, and again 2 years later. We found that sibling apologies were rare, generally simple in form, and more frequent after physical harm than after rights violations or verbal harms. Spontaneous apologies were more frequent than apologies mandated by parents, and spontaneous apologies increased with age, as did reconciliation following apologies. By 6 years of age, children reacted more favorably to spontaneous than to parent-mandated apologies, demonstrating their sensitivity to this one index of the apologizer's sincerity.     

大学生宽恕动机与情绪状态的关系研究

相关研究表明,总体宽恕状态（FAS）与消极情绪和创伤性体验显著负相关;服从权威宽恕动机与积极情绪状态呈显著负相关;关爱情怀宽恕动机与创伤体验呈显著负相关。回归分析发现,服从权威的宽恕动机对积极情绪产生负性的显著影响,情绪利益的宽恕动机对创伤体验产生正性显著影响,而关爱情怀的宽恕动机对创伤体验产生负性显著影响。结论：服从权威等低级的宽恕动机增加负性情绪和减少正性情绪;关爱情怀等高级的宽恕动机减少负性情绪。     

大学生寻求宽恕倾向与道歉倾向中文版问卷的研制

目的：在大学生样本中检验寻求宽恕倾向与道歉倾向中文版问卷的信度和效度,并探索寻求宽恕倾向问卷在中国文化背景下的因素结构?方法：以寻求宽恕倾向与道歉倾向问卷为研究工具,对540名大学生进行问卷调查?结果：探索性因素分析表明,寻求宽恕倾向问卷抽取3个因素最为合适,累积方差贡献率为66.892%?验证性因素分析显示数据拟合良好（χ2/d?=2.550,NFI=0.887,NNFI=0.896,CFI=0.927,IFI=0.928,RMSEA=0.075）;寻求宽恕倾向中文版问卷总量表与3个分量表内部一致性系数在0.806~0.885之间,分半信度在0.757~0.862之间?道歉倾向中文版问卷的内部一致性系数为0.858,分半信度为0.834?结论：寻求宽恕倾向与道歉倾向中文版问卷均具有良好的信度与效度,可以用于中国大学生寻求宽恕倾向与道歉倾向的测量?     

死缓适用实质条件之理论构建——宽恕理论之提倡

司法实践表明,目前我国死缓适用实质条件的理论学说并不能为死缓适用提供科学的理论指导,应在借鉴心理学中宽恕理论的基础上建构死缓适用实质条件的新理论。死缓适用的实质条件是:(1)罪恶深重尚未达到令人无法容忍的程度,即罪行的社会危害性刚刚达到或不过分地超过罪行极其严重的下限标准;(2)犯罪人有认罪、悔罪或者其他值得宽恕的情节,即罪犯的主观恶性、人身危险性不大。上述条件同时具备时,才能对罪该处死刑者适用死缓。     

《大学》主旨及对后世的影响

《大学》提出了一套自修身以至于齐家、治国、平天下的修己治人之道 ,使它不仅为封建社会提供了系统的政治哲学理论 ,而且也为封建士大夫的道德修养提供了基本方法 ,对封建社会的政治、哲学、思想文化诸方面产生了广泛而深远的影响