为了有效地预防、治理“法轮功”等邪教，维护良好的社会秩序，本文梳理了新中国成立以来邪教治理方式的演进过程，对其不足进行了反思，并探讨了新形势下治理邪教问题的对策思路。 陈松涛，四川大学政治学院2009级博士研究生。

国际膜拜团体研究会(ICSA)转型以来,倡导学术交流与实际工作并重。2016年ICSA年会展现了国际上膜拜团体研究领域关于膜拜团体警示教育、脱教咨询与社会治理、膜拜伤害及其测度、膜拜团体前成员康复四个维度新的视角和关切。中国学者的膜拜团体研究主要体现在中国现代化进程中的邪教认定与治理、中国的社会救助与帮辅、邪教与媒体传播、邪教警示教育、膜拜伤害及其测度等方面。邪教的认定、邪教危害程度的标定、邪教形成和伤害成员的机制,将是今后邪教研究的重点。

中国历史上起初并不使用"邪教"一词,直至清代,"邪教"的含义才接近今义。虽然历朝法规都对类似的行为做出了禁令,但是并没有明确的认定标准,常在处置具体事件时才作出判断。不同时代的"邪教"特征不同,同一时代不同的"邪教"教派有共通之处。"邪教"活动与一般的神灵崇拜活动之间很难区分,对其处置存在着相当的困难。

Abstract This work reviews the studies that have investigated psychological abuse in group settings, particularly highlighting their evaluation and discussing their main findings. It has been asserted, in the different settings where it was studied, that psychological abuse is an elusive concept, difficult to operationalize (e.g., Almendros, GÁmez-Guadix, Carrobles, Rodríguez-Carballeira, & Porrúa, 2009). If this is the case in the family (e.g., psychological abuse against a partner, children, or the elderly), and in school or work settings, it is even more so in the case of psychologically manipulative groups, a field markedly less investigated than the others. Although much has been written about these latter groups, their practices, and the psychological consequences of belonging to them, very few studies approach the issue of the psychological violence of which some of their members are victims, and much less frequently are such studies based on empirical findings (Almendros, Carrobles, Rodríguez-Carballeira & GÁmez-Guadix, 2009). In this study, the researchers draw specific conclusions, identify some research gaps, and suggest guidelines for future studies that would be interesting to examine in more in depth.

This article is the first critical review of research that addresses the question of whether cult membership is psychologically harmful. The available evidence warrants three conclusions: (a) persons entering cults do not necessarily exhibit psychopathology; (b) current cult members appear psychologically well-adjusted generally, and demonstrate few conspicuous symptoms of psychopathology. However, pathology may be masked by conformity pressures and demand characteristics associated with the cultic environment; (c) a small but growing body of research indicates that at least a substantial minority of former cult members experience significant adjustment difficulties. There also are indications that these difficulties cannot be ascribed to demand characteristics. Although the review highlights definitional and methodological issues and problems that temper conclusions that can be drawn from the literature, no evidence indicates that cults improve adjustment after members leave the cultic environment.

Ayella, Marybeth. ""They Must Be Crazy": some of the Difficulties in Researching "Cults"". In "Sociology of Religon: A Reader"" edited by Monahan, Susanne C., Mirola, William A., and Emerson, Michael O., second ed., p. 327-37, Boston, Massachusetts: Allyn & Bacon, 2011.

The relation between religion and (or) spirituality (RS), and mental health has shown generally positive associations; however, it is a complex and often emotion-laden field of study. We attempt to examine potential mechanisms that have been proposed as mediators for the RS and mental health relation. We also examine more philosophical areas including patient and physician opinions about inclusion of RS in patient care, and ethical issues that may arise. We review suggested guidelines for sensitive patient inquiry, and opportunities and challenges for education of psychiatrists and trainees. We also study practical ways to incorporate psychospiritual interventions into patient treatment, with specific reference to more common spiritual issues such as forgiveness, gratitude, and altruism.

Religion/spirituality has been increasingly examined in medical research during the past two decades. Despite the increasing number of published studies, a systematic evidence-based review of the available data in the field of psychiatry has not been done during the last 20 years. The literature was searched using PubMed (1990-2010). We examined original research on religion, religiosity, spirituality, and related terms published in the top 25 % of psychiatry and neurology journals according to the ISI journals citation index 2010. Most studies focused on religion or religiosity and only 7 % involved interventions. Among the 43 publications that met these criteria, thirty-one (72.1 %) found a relationship between level of religious/spiritual involvement and less mental disorder (positive), eight (18.6 %) found mixed results (positive and negative), and two (4.7 %) reported more mental disorder (negative). All studies on dementia, suicide, and stress-related disorders found a positive association, as well as 79 and 67 % of the papers on depression and substance abuse, respectively. In contrast, findings from the few studies in schizophrenia were mixed, and in bipolar disorder, indicated no association or a negative one. There is good evidence that religious involvement is correlated with better mental health in the areas of depression, substance abuse, and suicide; some evidence in stress-related disorders and dementia; insufficient evidence in bipolar disorder and schizophrenia, and no data in many other mental disorders.

The Group Psychological Abuse Scale's (GPAS's) items were pooled from A. Dole and S. Dubrow-Eichel's (see record 1992-03844-001 ) study of cult dangerousness, M. D. Langone's (see record 1994-02047-001 ) model of respect/abuse, various theoretical formulations, and the authors' clinical experience and conversations with clinicians. A pilot study of 12 former cult members' responses and comments led to the selection of 112 items, which clustered around the group's purpose and members' relationships with group members and nonmembers. Ss assess each item's resemblance to their experience and observations on a 5-point Likert scale. A factor analysis of 308 former cult members' questionnaire responses yielded 4 subscales: Compliance, Exploitation, Mind Control, and Anxious Dependency. Reliability and validity findings suggest that the GPAS will be useful in characterizing the varieties of abuse and in differentiating cults from innocuous groups. (PsycINFO Database Record (c) 2012 APA, all rights reserved)

We have recently shown that bimorph piezoelectric PVDF films induce formation of periosteal bone in vivo and attributed this phenomenon to a piezoelectric effect. In the present study films were implanted in rabbits to encircle the femoral diaphysis. Specimens obtained after 6 and 12 days were subjected to routine processing for electron microscopy as well as fixation using the Ka-pyroantimonate technique. The electron micrographs revealed that initial osteoblastic differentiation and formation of collagenous matrix were followed by Ca accumulation in mitochondria. Calcification of the matrix progressed with deposition of mineralizing nodules and their fusion to form larger calcified masses. This was associated with disappearance of the pyroantimonate positive material from mitochondria. These ultrastructural observations confirm that bimorph films induce bone formation and disclose some features of the calcification process of the osseous callus.

This article describes the First International Symposium on Cultic Studies, sponsored by the Institute of World Religions of the Chinese Academy of Social Sciences in Beijing. Two North American participants narrate their encounter with Chinese scholars, whose views about new religions diverge markedly from those in the West. The symposium revealed the various attempts by which "cults" are defined and understood by Asian scholars, and demonstrated a concern for protecting individuals from harm and for maintaining a stable society. Taking primarily a psychological rather than a sociological perspective, many conference participants focused on individual pathologies and charismatic leaders, although there were notable exceptions. The symposium revealed an openness to listen and to engage in dialogue by all participants that promises profitable exchanges in the future.

A growing literature examines the correlates and sequelae of spiritual struggles. Particular attention has been focused on three specific types of such struggles: (a) divine, or troubled relationships with God; (b) interpersonal, or negative social encounters in religious settings; and (c) intrapsychic, or chronic religious doubting. To date, however, this literature has focused primarily on one or another type, leaving open the possibility that these are highly correlated and may tap a single, underlying dimension. Further, because studies have relied mostly on small, specialized samples, it is not clear whether the associations between spiritual struggles and psychological functioning vary across key subgroups in the US population. Using data from the 1998 NORC General Social Survey we address these issues. Findings reveal strong and independent associations between each type of spiritual struggle and psychological distress, and they also show that these patterns are robust across most population subgroups, except for variations by age and marital status. Implications, study limitations, and directions for further research are identified.

Members of a religious sect, the Divine Light Mission, were evaluated for psychological effects of t

Religion and spirituality exert a significant role in the lives of many individuals, including people with schizophrenia. However, the contribution of religion and spirituality to various domains (psychopathology, explanatory models, treatment seeking, treatment adherence, outcome, etc.) has not received much attention. In this article, we review the exiting data with regards to the relationship of religion, spirituality, and various domains in patients with schizophrenia. Available evidence suggests that for some patients, religion instills hope, purpose, and meaning in their lives, whereas for others, it induces spiritual despair. Patients with schizophrenia also exhibit religious delusions and hallucinations. Further, there is some evidence to suggest that religion influences the level of psychopathology. Religion and religious practices also influence social integration, risk of suicide attempts, and substance use. Religion and spirituality also serves as an effective method of coping with the illness. Religion also influences the treatment compliance and outcome in patients with schizophrenia.

Cults are charismatic groups defined by members' adherence to a set of beliefs and teachings that differ from those of mainstream religions. Cult beliefs may appear unusual or bizarre to those outside of the organization, which can make it difficult for an outsider to know whether a belief is cult-related or delusional. In accordance with these beliefs, or at the behest of a charismatic leader, some cult members may participate in violent crimes such as murder and later attempt to plead not guilty by reason of insanity (NGRI). It is therefore necessary for forensic experts who evaluate cult members to understand how the court has responded to such individuals and their beliefs when they mount a defense of NGRI for murder. Based on a review of extant appellate court case law, cult member defendants have not yet successfully pleaded NGRI on the basis of cult involvement, despite receiving a broad array of psychiatric diagnoses that could qualify for such a defense. With the reintroduction of cult involvement in the DSM-5 criteria for other specified dissociative disorder, however, there may be a resurgence of dissociative-type diagnoses in future cult-related cases, both criminal and civil.

<p>Although religion/spirituality (R/S) is important in its own right for many cancer patients, a large body of research has examined whether R/S is also associated with better physical health outcomes. This literature has been characterized by heterogeneity in sample composition, measures of R/S, and measures of physical health. In an effort to synthesize previous findings, a meta-analysis of the relation between R/S and patient-reported physical health in cancer patients was performed. A search of PubMed, PsycINFO, the Cumulative Index to Nursing and Allied Health Literature, and the Cochrane Library yielded 2073 abstracts, which were independently evaluated by pairs of raters. The meta-analysis was conducted for 497 effect sizes from 101 unique samples encompassing more than 32,000 adult cancer patients. R/S measures were categorized into affective, behavioral, cognitive, and ‘other’ dimensions. Physical health measures were categorized into physical well-being, functional well-being, and physical symptoms. Average estimated correlations (Fisher z scores) were calculated with generalized estimating equations with robust variance estimation. Overall R/S was associated with overall physical health ( z =650.153, P Cancer 2015;121:3760–3768.</b> 08 2015 American Cancer Society .</p>

Abstract Measured ex-cultists' opinions about various terms used to describe religious cults. 108 Ss responded to a questionnaire rating how well "walk-aways" (individuals who have simply left religious cults) would relate to a list of 20 terms. The Ss did not endorse any term. Terms traditionally employed by anti-cult educational organizations were not rated as highly as innovative terms, such as "psychological abuse," 'trust abuse," and "spiritual abuse." A principal components analysis of the ratings revealed the presence of 5 components: (1) Mind Control, (2) Social Manipulation, (3) Group Intensity, (4) Trauma, and (5) Abuse. Factor analysis showed that Ss perceived Components 4 and 5 to be more acceptable than Components 1 3. Manipulation is a common theme throughout the list of terms suggested by the Ss themselves (e.g., enmeshment, dysfunctional organizations, and predatory spirituality). (PsycINFO Database Record (c) 2012 APA, all rights reserved)

Behavioral researchers are often faced with the need to identify complex multivariate relationships. Statistical information theory provides a framework for quantifying in a single value the proportion of total information in one set of measures (Y) explained by another set of measures (X). It also quantifies the amount of redundant information and allows for asymmetry of explained information between variables. The general information theoretic approach is presented and illustrated using measures of affect, cognition and behavior. A statistically significant and asymmetric information theoretic relationship is found among the variables: affect (like/dislike) provides a higher percentage of information about behavior (shopping frequency) than behavior does about affect. In addition, affect provides a higher percentage of information about behavior than does perceived location convenience.

ABSTRACT From 1979 to 1999, a heated dispute over the science or pseudoscience of extraordinary power or extrasensory perception (ESP) took place in China. During these two decades, many so-called “grandmasters” of ESP and Qigong emerged, and millions of people across the country studied with them; this was known as “Qigong Fever” or “ESP Fever.” The supporters of ESP argued that ESP existed, people could cultivate ESP through specific Qigong training, and ESP was a science; whereas the opponents of ESP denied all of these. Both sides of the dispute had many supporters. With the onset of Qigong Fever in China, some Qigong and ESP masters developed their Qigong organizations into Chinese-style religions. Qigong Fever ended when the religions were banned by the Chinese government. The rise of Qigong Fever demonstrated that basic questions about the boundaries between science and pseudoscience were not easy to answer. Different theoretical and practical consequences resulted from different answers to these questions.

This paper presents a research-based conceptual model respectively linking three dimensions of religious experience (religious practices, spiritual beliefs, and faith community) with three dimensions of health (biological, psychological, and social). The model is used as a framework to highlight findings in the religion-health knowledge base and to provide a broad survey of this domain of inquiry. Considerations for future research on religion and health are addressed.

The purpose of this study was to delimit group psychological abuse through a psychosocial approach. An operational definition of the phenomenon and a taxonomy of group psychological abuse strategies were proposed based on a review of the scientific literature. A panel of 31 experts in the area evaluated the content of the taxonomy and judged the severity of the strategies through a Delphi study. Group psychological abuse was defined by the application of abusive strategies, their continued duration, and their ultimate aim, i.e., subjugation of the individual. The taxonomy showed adequate content validity. Experts judgments allowed for hierarchically organizing the strategies based on their severity, being the most severe those directed to the emotional area. Operationalizing, classifying, and organizing the strategies hierarchically contributes to a better delimitation of the phenomenon, which is useful for both the academic and applied fields.

We assumed that, as in the case of addiction disorders, former cult members exhibit vulnerability and protective factors for cult commitment and membership. Thus, the aim of our study was to identify vulnerability factors that are involved in the commitment and in the retention in the group, as well as protective factors that are involved in the departure. We interviewed 31 former cult members, using semi-structured interviews to evaluate their clinical profile, characteristics of the cultic group and their experience in the group. Cult membership and addictive disorders share some characteristics: persistence despite damage, initial psychological relief, occupation of an exclusive place in the thoughts of members, high psychiatric comorbidity prevalence, high accessibility, leading to social precariousness and the importance of familial support when leaving. Three main axes of improvement were highlighted: regulations concerning cults in order to limit their social presence, which appears to be a vulnerability factor for commitment; social and therapeutic follow-up when a member leaves a group so that social precariousness does not become an obstacle to departure; and familial support to maintain a link with the member, as the intervention of a person from outside of the group is an important protective factor for leaving.

The aim of this study is the development and analysis of the psychometric properties of a new instrument to assess the possible psychological abuse experienced in a group setting. The Psychological Abuse Experienced in Groups Scale was administered to 138 people who self-identified as former members of abusive groups. An exploratory factor analysis revealed a common factor, which showed appropriate reliability. The scale scores were correlated with a prior measure aimed to assess group abusiveness, providing evidence of external validity. Participants reported a higher degree of psychological distress than normative samples, and those who requested psychological counseling after leaving the group had suffered group psychological abuse to a greater extent. The scale covers a wide range of subtle and explicit abusive behaviors and overcomes the limitations of previous instruments, being useful in both research and applied settings.

Abstract The literature dealing with the cult devotee has been primarily descriptive, offering phenomenological reports of psychological characteristics and symptomatology but few reports of specific assessment and psychotherapeutic procedures for management of this unique patient population. The present paper offers a brief review of previous literature and describes specific assessment and interventive procedures which have been successfully applied to an outpatient clinic population of 65 cult devotees. Diagnostic impressions based on psychological testing are reported. Discussion focuses on the contribution of diagnostic and clinical findings to the conceptualization of cultic religiosity as a regressive phenomenon.

A summary of some test characteristics is presented. These were drawn from 51 religious cult devotees prior to and following 6 mo. of psychotherapy. Positive changes were attributed to increasing psychological differentiation.

Abstract Psychiatric interviews and psychological testing were conducted with 50 members of former members of a variety of religious cults who contacted the authors about the issue of deprogramming. The subjects were divided into four groups: cult members who feared deprogramming, those who had returned to the cult after deprogramming, ex-cult members who had left after deprogramming, and those who had left without deprogramming. There were significant differences between these groups on length of time in the cult, perception of and resistance toward the deprogramming experience, status of parental marriage, and who became a deprogrammer. No evidence of insanity or mental illness in the legal sense was found.

Research has consistently shown that endorsing a religion or spirituality is to some extent related to one well-being. Common studied explanations tap into the social and cognitive aspects of religion and spirituality. The present research aims at understanding how religiosity and spirituality exert their impact on well-being and investigates the role of a surprisingly neglected mechanism: positive emotions. Two cross-sectional studies using a quantitative approach are presented. In two different contexts (churchgoers in a European country and US university employees interested in meditation), results showed that the relation between religion (Study 1), spirituality (Study 2) and well-being is mediated by positive emotions. Distinguishing between more and less relevant positive emotions in a religious/spiritual context, it was found that the effect was mediated by self-transcendent positive emotions (awe, gratitude, love, and peace) but not by other positive emotions (amusement and pride).

ABSTRACT The persuasive techniques used by totalist cults to bind and exploit their members are powerful and effective enough to assure recruitment of a significant percentage of those approached, and retention of a significant percentage of those enlisted. Such cults are a menace to society because they harm persons, families, and the community. Whatever good done by cults could be done as well or better by other organizations that do not pose the same risks to individuals and the public. The extent of cult-related harm done during the past 20 yrs is sufficient to justify describing cult activity as an epidemic. A public health approach to the problem of cults should reduce their numbers and power, and thus reduce the amount of harm done. (PsycINFO Database Record (c) 2012 APA, all rights reserved)

Abstract Prolonged environmental stress can disrupt the normal integrative functions of personality. Prisoners of war, civilian prisoners of Chinese Communist captors, political prisoners (e.g., J. C. Mindszenty, 1974), victims of the "Stockholm Syndrome," hostages, concentration camp inmates, and members of totalist cults often adapt to prolonged environmental stress by means of dissociation, that is by generating an altered persona, or pseudo-identity. When internal defense mechanisms break down, pseudo-identity can become destabilized, producing 1 or more of 3 clinical pictures: the "floater," the "contemplator," and the "survivor." The goal of treatment is to relieve clients' induced psychopathology and thus restore their precult personality. Treatment, which varies somewhat with the 3 clinical pictures, should examine preabuse factors and the nature of the environmental stress, which is unique to thought-reform systems. This approach helps clients come to understand that their symptoms are largely responses to stress. Case examples and specific treatment strategies are discussed. (PsycINFO Database Record (c) 2012 APA, all rights reserved)

Se describen treinta y siete adultos con trastornos disociativos que reportaron abuso ritual en la ni09ez por parte de cultos satÁnicos. Los pacientes vinieron de diferentes tipos de clínicas y localidades y reportaron un número de abusos similares. Se describen los tipos de abuso ritual reportados con mayor frecuencia, y se prÉsenta un síndrome clínico que incluye estados disociativos con aspectos satÁnicos, trastornos severos de stress post-traumÁticos, sentimientos de culpa del sobreviviente, auto-abuso bizarro, miedos extra09os, sexualizaciÓn de los impulses sÁdicos, creencias por adoctrinamiento, y abuso de sustancias. Se analizan a fondo los problemas de fiabilidad, credibilidad y verificabilidad, y se comentan los resultados y sus implicaciones.