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本帖最后由 Blackhawk 于 2011-11-22 16:44 编辑
silkrain 发表于 2011-11-22 12:15 
》能不能向那个因为断了经费从西北大学回去的那个大牛海龟， 忘了他的名字，什么小毅，到美国大使馆申请 ...
很好的回复。 多谢。
今天太晚了，明天再回复你。
找到了一篇很好的文章。 抄录如下：
The Psychology of Patriotism
By Michael J. Bader
PATRIOTISM can be a force for good or evil. American patriotism helped vanquish fascism; German patriotism helped create and sustain it. Wars of national liberation depend on patriotic fervor to oppose colonial rule; unfortunately, ethnic cleansing draws on this same fervor. Appeals to the transcendent value of the nation-state can be progressive or regressive. But regardless of the purpose to which patriotism is harnessed, all forms of it share similar psychological dynamics. Patriotic symbols such as the “nation” —including its manifestations in images like the flag or the Founding Fathers— represent the fulfillment of our longings for connectedness and safety. In this sense, the nation is a metaphor for a family. Families serve the function of providing psychic security and attachment. We project onto ever-expanding forms of social authority the longings originally satisfied by parents in childhood.
On a symbolic level, we looked to our leaders to provide the protection and strength usually associated
with fathers. In the second instance, people looked to government to provide care and nurturance, a safety net—qualities associated in our culture with mothers.
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Nevertheless, one of the reasons that patriotic fervor can be so passionate— and, as a result, so vulnerable to manipulation and exploitation — is that its roots lie in deep levels of the psyche.
Patriotism is a container for a range of psychological needs that originally play themselves out in the
family. Over 50 years of psychological research have established that human beings have an innate need for attachment and recognition and that not only is the satisfaction of this need essential for psychological and physical survival, but its frustration is one of the primary sources of mental suffering.1 I see such suffering ever day in my consulting room — families in which parents can’t empathize with their children or each other, or narcissistically use their children, or neglect them altogether. I see children who grow up taking care of others instead of themselves or who retreat from intimacy because of fears of rejection and abandonment.
Furthermore, the helplessness of the human infant and its absolute dependence on adult caregivers for
survival generates a powerful need for protection and an idealization of the power and authority of these
caregivers. When parents are protective and reasonable, children grow up with a basic sense of security
and an ability to rely on others. When parents fail to protect children and exercise their authority in arbitrary, frightening, or inconsistent ways, children grow up with a basic sense of insecurity and difficulty trusting others. Unfortunately, this latter scenario is all too common. However, the fact that our needs for connection and security are often thwarted does not mean that they go away. We continue to long for recognition and relationships of mutuality even as we often suffer from loneliness. And we continue to seek security even as we feel unsafe and unprotected. In this context, it’s easy to understand the powerful
psychic meanings of patriotism. To feel like an “American,” to identify with the “United States of America,”
is to feel at once safe and connected. Patriotism establishes a “we” that satisfies the longings for connectedness and affiliation that are so often frustrated in our private lives. And it offers an image of a strong and fair authority in relationship to which we can feel safe and secure.
These powerful satisfactions provided by patriotism become even more compelling when we consider
how imperiled or absent they are in everyday social life. A great many sociologists, psychologists, and philosophers have written about the ways that a market economy based on an ethos of selfish individualism undermines communities, atomizes social life, alienates work, and tends to make relationships increasingly instrumental. From David Riesman’s 1950 masterpiece The Lonely Crowd, to Paulo Freire’s Pedagogy of the Oppressed in 1970, to Robert Putnam’s 2001 sensation Bowling Alone, social critics have argued that the decline in traditional communities of meaning in contemporary society has had disastrous consequences for the psychological well-being of citizens.
Thus the unfulfilled longings for attachment, recognition, and security first manifested and frustrated in
early family life get further blocked in our everyday lives as citizens and workers. The suffering that results
is often unconscious. As children, we invest our families with an awesome power to define the way things are and the way they’re supposed to be. We experience our frustrations and psychological pain as normal, as somehow wired into the fabric of reality, fate, or our genes. Similarly, in a culture based on individualism, needs for community can seem foolish. We grow up cynical about the possibility that things could really be different and so we conclude that our suffering is illegitimate and unworthy of articulation. Our loneliness and collective insecurity become problems with no names.
Patriotism, appeals to national pride, invocations of historical purpose, symbols of collective unity (the flag, the Constitution, etc.) all offer a symbolic resolution to unspoken and inchoate longings for elatedness and safety. For as much as there are powerful forces in our familial and cultural lives that create alienation and apprehension, there are forces acting as an undertow against the prevailing waves. To the extent that people continue to need to feel safe and connected, they will make do with whatever they can find to satisfy these needs.
http://www.democraticdialogue.com/DDpdfs/PDKBader.pdf
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楼主: 小明啊
狗仔卡
发表于 2011-11-22 12:15
显身卡
