死亡的解析

死亡的痛苦来源于对死亡的无知.依据辩证法原理,结合现代科学的最新发现,对死亡的本质进行解析发现:死亡是构成生命的物质和意识在运动形式上的特殊转化,而非生命体的消失.灵魂是生命体的核心成分之一,而灵魂的实质是承载深层意识的超微观物质结构.     

论城市日常生活空间的生产和创造

城市日常生活空间是人们以物质、文化为原料生产和创造的各种场所,它们承载着城市入的社会生活,比如日常交往、衣食住行、婚丧嫁娶、休闲娱乐、购物消费等活动。城市日常生活空间类似一个生命体,文化、精神是灵魂,钢筋、水泥、石块、砖头等物质材料是这个生命体的构成部分。有了灵魂,城市日常空间才变得鲜活、有生命;若丢失了灵魂,就会患上"城市病"。资本主义以追逐利润为目的,单纯凭借物质材料批量生产出来的城市日常生活空间,是异化的、患有"城市病"的。中国特色的城市日常空间应该是人文空间,蕴含着文化设施和生命文化,应当成为人们以社会主义文化、价值观念为精神原料,以钢筋、水泥等为物质原料,创造、建设出来的艺术作品般的美好家园。     

托马斯·阿奎那论灵魂的本质与等级

依据托马斯·阿奎那在《神学大全》中的论述,灵魂,尤其是人类的理智灵魂,乃是一种特殊的形式。其特殊性在于:一、与一般的非生命体的形式相比较,灵魂是生命体的第一原则,等级更高,更加高贵;二、按照生命体的形式的等级,人类的理智灵魂高于动物的感觉灵魂和植物的生长灵魂,并且包含有后两者的全部能力;三、灵魂作为形式,对于质料具有主动性,并且理智灵魂具有对其他形式的认知能力,这种认知因为主动理智的原因而与上帝有关系;四、灵魂脱离躯体后,依然保有其存在,但是其认知方式已经有所改变。     

耶稣基督的逆向思维

正思维——在表象、概念的基础上,进行分析、推理、判断,以爱综合、归纳等一系列认识活动的过程。这是给思维下的定义。思维是人类独有的精神活动、意识动态。因为,唯人才有灵魂,灵魂是思维的根源,而思维则是灵魂的属性与功能。其他的生命体比如:飞禽走兽、牛马猪羊,即便有大脑也只能"跟着感觉走"。盖因大脑只不过是灵魂借以思维的工具而已。其本身并不能产生思维。不然,猪羊闻讯早遛之大吉,逃之夭夭了,还轮到你屠夫"磨刀霍霍     

如何看待科学与伪科学之争

(续上期) 迄今为止,人类对自身生命体和思维现象的认识还非常肤浅,意识是怎样形成的,思维是怎样     

也谈心灵是什么？——与南京大学教授、博士生导师沈骊天先生的分歧

《科学画报）2006年第3期发表记者程忠炎访谈文章，题为《心灵是什么》。我们没有拜读过沈教授别的论著，仅对此发表点滴不同的认识。 我们认为心灵即灵魂，而灵魂就是意识，而意识是思维运动的产物，而思维是脑物质运动综合反映出来的现象。[第一段]     

具身的形式灵魂:亚里士多德与梅洛-庞蒂

亚里士多德认为灵魂是特殊的形式,是生命躯体的第一现实性。生命躯体的种种精神能力属于灵魂。它们是生命体作为形式(灵魂)与质料(躯体)的结合体的与身具有的功能活动。形式的灵魂是具身的。但是,形式何以能够从肉身中产生却深深困扰着亚里士多德。梅洛-庞蒂服膺亚里士多德的形式灵魂的思想,但利用现象学的方法改造了亚里士多德的实体属性的灵魂,而把形式视为是神经系统的现象与结构。即形式产生自我们的肉身并构成了行为的结构。行为是具身的行为。     

认识是脑物质反映自然界(摘要)——关于心理学的基本理论问题

心理意识是脑的产物。欧美等国的心理学者要求具体探讨脑物质怎样产生心理意识,我们不但不应当反对,而且应当更加切实、深入地探讨。因为心理意识既是脑物质的产物,人就必然要求知道脑物质究竟是用怎样的活动产生心理意识的。这是科学发展的必然趋势,是不可改变的。列宁一接触到心理学,就注意到这个问题:1894年,列宁热情鼓励心理学家“摈弃了关于灵魂的哲学理论,迳直研究心理现象的物质本体(神经过程)”。(《列宁全集》,第一卷。第124页)1908年,列宁在反对唯心论时指出:“心理的东西、意识等等是物质(即物理的东西)的最高产物,是叫做人脑的这样一块特别复杂的物质的机能。”(《列宁全集》第十四卷,     

中国文化和道德的“形神统一”——朱贻庭教授的贡献和启示

朱贻庭教授关于"文化是具有形神统一内在结构的生命体"和"价值观是文化的核心和灵魂"的论证,不仅把中华优秀传统文化和道德作为民族的根基灵魂、人民的心灵家园等描述性语言纳入了中国特色之文化哲学和伦理学的学术话语体系,而且启示我们在传承发展中华优秀传统文化和道德时,要把努力方向集中在实现对其价值观的创造性转化和创新性发展上。而为充分发挥"文化作为形神统一生命体"命题在当代文化和道德与伦理学学科发展中的建设性功能,我们还有必要把它从小文化推进到大文化,自觉地把小文化观和大文化观、小伦理观和大伦理观结合起来。     

适应性时间管理：死亡意识对时间知觉和跨期决策的影响

死亡意识是个体对自身死亡必然性的认识; 基于进化适应性的考量, 作者认为具有前瞻性的死亡意识作为人类特有的认知能力和个体生命史的终极坐标, 不仅可能引起恐惧感和防御反应, 更重要的是可以帮助人们做出适应性的时间管理。据此推论, 死亡意识的启动会加强人们对时间有限性的关注, 体验出更强的时间流逝感, 影响人们对时间的评估, 以及人们对不同时间点的成本与收益进行权衡而做出的跨期决策。本研究采用死亡凸显范式启动死亡意识, 通过两个实验探讨了死亡意识、时间知觉和跨期决策三者之间的关系。结果发现, 死亡意识启动使被试低估时间距离, 并表现出较低的跨期决策延迟折扣率, 从而在较小的即时获益与更大的延迟的获益之间更为偏好未来导向的选项。进一步的分析显示, 时间知觉在死亡意识和跨期决策延迟折扣率之间起到部分中介变量的作用。以上的研究结果初步揭示了死亡意识在时间管理上的适应性价值。     

"志气如神"与"以神行智"——论《东坡易传》中"神"的观念

与传统鬼神观和中古的道教养生术相联系,苏轼坚信“神”的持存性与超越性,认为决定人的生命形态能否为魂为神的标准就在于志气能否战胜精气,“神”能否成为生命的主宰。此种信念塑造了苏轼崇高的志气和品节。在此基础上,苏轼建构了心统神智和“以神行智”的认识论框架,提出以神的直观来驾驭智的认知,使心灵摆脱蒙蔽,澄明自在,无心独运,从而达到与物世界的有效沟通,获得“与天地相似”的生命智慧。东坡易学关于神的论述,对理解和解释苏轼的美学观念与艺术体验有着重要意义。     

A wise and generous soul: Tribute to Dr. June Singer (1919–2004)

Using personal anecdotes and examples from the arts, the author explores attitudes that inform experiences around death. These reflections are linked to Jung's ideas about the relativization of the ego in the second half of life as well as the increasing importance of holding the opposites. The willingness to engage with life and the ability to maintain a sense of purpose exist alongside the certainty and mystery of death and the inclination to resist consciousness of death's inevitability. Paradoxically, the psyche both prepares for death and is unconcerned.     

The value of observing an autopsy in clergy and pastoral care education

The value of observing an autopsy for clergy and students training to provide pastoral care is that it raises consciousness about death and dying, assists in the participants' healing from loss, provides resources for ministering to the bereaved, builds a network with other professionals responding to death and dying, and evokes viscerally-generated insights into theological questions concerning body and soul, life after death, and concepts of God in relation to death and bereavement.     

The last low whispers of our dead: when is it ethically justifiable to render a patient unconscious until death?

A number of practices at the end of life can causally contribute to diminished consciousness in dying patients. Despite overlapping meanings and a confusing plethora of names in the published literature, this article distinguishes three types of clinically and ethically distinct practices: (1) double-effect sedation, (2) parsimonious direct sedation, and (3) sedation to unconsciousness and death. After exploring the concept of suffering, the value of consciousness, the philosophy of therapy, the ethical importance of intention, and the rule of double effect, these three practices are defined clearly and evaluated ethically. It is concluded that, if one is opposed to euthanasia and assisted suicide, double-effect sedation can frequently be ethically justified, that parsimonious direct sedation can be ethically justified only in extremely rare circumstances in which symptoms have already completely consumed the patient’s consciousness, and that sedation to unconsciousness and death is never justifiable. The special case of sedation for existential suffering is also considered and rejected.     

Do Near-Death Experiences Provide a Rational Basis for Belief in Life after Death?

In this paper I suggest that near-death experiences (NDEs) provide a rational basis for belief in life after death. My argument is a simple one and is modeled on the argument from religious experience for the existence of God. But unlike the proponents of the argument from religious experience, I stop short of claiming that NDEs prove the existence of life after death. Like the argument from religious experience, however, my argument turns on whether or not there is good reason to believe that NDEs are authentic or veridical. I argue that there is good reason to believe that NDEs are veridical and that therefore it is reasonable to believe in the existence of what they seem to be experiences of, namely, a continued state of consciousness after the death of the body. I will then offer some comments on the philosophical import of NDEs, as well as reflections on the current state of contemporary philosophy in light of the neglect of this phenomenon.     

Death and Immortality

The thought that consciousness fades into oblivion with death is, to many, inconceivable. The hope and desire for immortality is based not only on a fear of death and an inner desire for fulfilment, but on the revelation of God and the human response to it. Much of religion testifies to experiences of God as loving and personal. It is upon the truth of these claims that the hope of immortality becomes reasonable. Consciousness is empirically dependent on the body, dying with it. Nevertheless, it is logically feasible that consciousness can be ‘recreated’ and ‘rehoused’ by God in a ‘spiritual body’. As long as there are mental links between the different modes of being, even though there is a definite break, it is still possible to speak of the ‘same person’. Immortality becomes dependent upon an act of God, rather than being an innate property of humankind. Paradoxically, while death robs life of ultimate meaning, it also imparts meaning.     

Recent Defenders of Eliade: A Critical Evaluation

Several defenders of Mircea Eliade have written books maintaining that Eliade's personal life and literary and scholarly contributions are all of one piece; that one cannot understand his scholarship without understanding his personal life, fears, ambitions, religious and other commitments. Reviewed and critically evaluated are Mac Linscott Ricketts's interpretation that the essence of Eliade's scholarship can be seen in his early Romanian experiences and writings; Carl Olson's interpretation that Eliade's scholarship is essentially theological and philosophical; and David Cave's interpretation that Eliade's scholarship is essentially based on his spiritual vision of a new humanism. Interpretations of Eliade's historical consciousness and his Christianity are criticized. Next, using these three defenders and several critics, the recent controversy about Eliade's politics and the political nature of his scholarship is considered. Finally, questions are raised as to whether Eliade's defenders have blurred or collapsed certain legitimate scholarly distinctions, thus rendering his scholarship even more vulnerable to attack.     

The Confrontation with Death and the Renewal of Life

ABSTRACT: Several writers have argued that a majority of suicidal acts are “gambles with death.” A distinction is made between cases where the gamble with death is merely consequential (i.e., arising from ignorance, apathy, indifference) and cases where it is the very essence of the act. Typically in these latter cases others are excluded from possible intervention. The individual is thus playing a game of “pure” chance. Death is summoned and challenged in order that life may continue. It is argued, from an interactionist perspective, that such acts are desperate efforts to confirm existence in situations of extreme uncertainty and represent a distinct form of what Shneidman has called “egotic” suicide.     

Black holes: Some notes on time,symbolization, and perversion in the psychodynamics of addiction

Abstract

The existence of man is distinguished by its split state: man stands in the middle of life yet still has an awareness of his own death. He has to compensate whatever is missing in him naturally at the societal level, created as culture, and at the individual level through creativity. Rank investigated the human ‘creative drive’, the anthropological aspiration to express oneself in creative works, and to overcome the fear of death with its help. Freud admired poets and artists, whose achievements he could not psychoanalytically access, but he considered science superior to the harmless and naïve arts. There are two anthropological radicals: premature birth and the consciousness of death. Freud's massive fear of death made it difficult for him to acknowledge the problem of death appropriately. In Rank's concept, the development of human creativity contributes towards the fear of death being alleviated so that the knowledge of death can be integrated into life; creativity belongs to the fundamental opportunities of man that may enable him to find a way through neurosis. Failure is as much a part of life as is creativity: those who do not experience and accept life in its tragic dimension are denied creativity. Only a creative person who accepts his partial failure finds the strength to continue to be creative without his imperfect work leading to the ritual repetition of the same thing again and again, that is, getting stuck in recidivism.     

内隐序列学习意识的具身机制

内隐序列学习意识已有三类理论如全局工作平台理论、神经可塑性理论、新异刺激理论都忽略了身体感受的关键因素, 难以揭示意识产生的根本原因。具身意识理论和研究发现, 运动/情感镜像神经元系统及与自我、认知控制系统的交互, 是初级/高级意识产生的本源, 但未涉及内隐序列学习规则意识这个对人类学习认知至关重要的领域。内隐序列学习研究实质上已接近揭示其学习机制正是感知觉运动具身学习, 其意识机制很可能是感知觉运动/情感具身意识, 并且其意识加工脑区与具身意识脑区有关键重合。未来研究可采用Granger因果大脑网络技术证明内隐序列学习意识的具身本源, 并考察已有三类意识理论的具身基础, 以及探索意识影响因素的具身机制。