论神经哲学的兴起

人类心身问题的研究一直是科学界关注的热点.近年来,国外学者将神经科学与哲学研究统一起来,集合两门学科的研究方法、综合双方的研究成果,以此来共同推进人类心身问题的研究,因此诞生了一门介于神经科学和哲学之间的独立学科,它有着学科交叉的研究领域和特殊的跨学科研究方法,这门学科就是神经哲学.     

生物学世纪呼唤生物学哲学

生物学哲学是与医学哲学相互交叉的一门哲学学科,是医学哲学的基础,可以为医学哲学提供丰富的智力资源.本期<医学与哲学>杂志集中发表了国内几名生物学哲学研究学者的文章,以供读者了解生物学哲学研究的一些问题和进展,推动我国在这方面的研究.     

中国哲学和符号学

“中国哲学”一词今日实际上用于表示有关中国古代哲学的一门现代学科;由现代中国哲学家和国外汉学家经由中国古代人文学和西方哲学的比较研究,创建于20世纪。这门学科现在已获得汉学界和哲学界的公认,成为目前学术界和教育界的一个职业领域。正像其它学科一样,中国哲学学科也建立了自己的学术制度、科研规划、技术性标准和学术活动目标。从职业角度看,有关中国哲学的任何问题都可在其目前行之有效的学术框架内提出和解决。然而,中国哲学最近在其职业领域之外也引起了学术思想界的广泛关注,其现代价值也开始从其自身学科框架和习常讨论范围以外的各种新角度加以重新考察。本文即为从包括解释学在内的符号学角度对中国哲学学术思想价值和潜力重新进行评估的尝试。     

中国哲学还是中国思想?

“中国有无哲学”之争并不肇始于哲学概念与学科传入中国,而是在西方近代就已经开始了。对于中国有无哲学之争的背后,在西方人那里都是以一种想象他者服务自身的心态在起作用。从元哲学角度及哲学作为一门学科与作为人类一种活动的区分上,认定中国古代虽然没有哲学学科,但存在着哲学活动。不是像有的学者所认定的中国没有哲学,相反,事实是中国思想往往受中国哲学强有力的直接统摄并以中国哲学为灵魂。     

关于中医心身内科学体系研究

１ 　关于中医心身内科学的概念中医内科疾病传统上分为外感疾病和内伤杂病两类。按照心身医学的疾病分类,人类疾病分为精神疾病、躯体疾病和心身疾病三类。中医内科疾病也可分为中医内科精神疾病,中医内科外感躯体疾病和中医内科心身疾病。中医学作为一级学科,中医内科学作为二级学科,中医心身内科学应作为三级学科,它的概念应是研究中医内科中的心身疾病的诊断、治疗和预防的一门临床学科,其方法手段是中医的心身并治。２ 　关于中医心身内科学的基础研究中医心身内科学的理论基础,源于《内经》的“形神合一论”、“天人合一论”、…     

重建医学哲学学科的“公共性”

作为医学科学技术类硕士生的一门公共课,医学哲学学科有其独特的“公共性”。医学哲学学科当前面临的一个大的问题就是整个知识系统“公共性”的丧失和它原有的“公共性”的失效。医学哲学学科必须在新语境下重建“公共性”,才能寻回自身的合理性。医学哲学学科的“公共性”需要从开放性、批判性、学术性、介入性、当下性和人文性等几个方面来进行重建。     

分析的历史与历史的分析—近30年西方古代与中世纪哲学研究综述

本文从原始文献的编辑整理和基本研究范式的转变两个方面，分别概述西方古代哲学研究和中世纪哲学研究的近30年来的新进展和前沿问题。笔者力图较为全面地呈现晚近古代哲学文献编订整理工作的丰硕成果，同时通过考察当代哲学史家对“何谓古代哲学”、“什么是中世纪哲学”等学科基础问题的讨论，指明在古代和中世纪哲学研究领域，借助分析的手段重构哲学史，同时坚持在历史语境中展开哲学分析，这一崭新的研究方法已经逐渐成为西方学界的主流，极大推进了当代视野下的古代和中世纪哲学研究。     

重建医学哲学学科的"公共性"

作为医学科学技术类硕士生的一门公共课,医学哲学学科有其独特的"公共性".医学哲学学科当前面临的一个大的问题就是整个知识系统"公共性"的丧失和它原有的"公共性"的失效.医学哲学学科必须在新语境下重建"公共性",才能寻回自身的合理性.医学哲学学科的"公共性"需要从开放性、批判性、学术性、介入性、当下性和人文性等几个方面来进行重建.     

国外生命科学哲学的研究

生命科学哲学是科学哲学的一个重要分支,也是国外科学哲学研究的一个热点领域.作为一门学科的生命科学哲学兴起于20世纪70年代.国外生命科学哲学研究有两种主要的理论倾向,一是分支论,一是自主论.说明了生命科学哲学研究的四个层次的问题.简要介绍了迈尔、霍尔、鲁斯、罗森伯格、索伯尔等人的生命科学哲学思想.     

从多个视角试析人类情绪的生物性和社会性

对人类情绪的探索一直是哲学家和心理学家所感兴趣的,本文从哲学思辨、科学实证和存在现象学上探讨情绪的生物性和社会性,情绪是一种整合性心理组织,是人的生物自然与社会因素的交织,在其中体验感受起着核心作用。但自我的体验是真实存在的,但我不能直接知道,体验到我大脑的活动,这个"心身"问题又重新提出,现有的有关情绪的研究是否抓住了情绪的本质,因此寻找恰当的研究情绪的实验范式成为未来研究的一个重要问题。     

Language,politics and dreams: the challenges of building resilience in refugees

This paper describes a case study of a 60-year-old Peruvian refugee in some detail, focusing on the importance of building emotional resilience in a patient in Spanish in order to create a space for learning the English language – the patient did not speak English after 20 years of living in Britain. The work was carried out with an interpreter and some of the literature on working with interpreters is referred to. The paper also briefly outlines the refugee journey in broad terms, which is a journey from the culturally known to the culturally unknown. The question of how well the literature on resilience, which sits firmly within a Western developmental perspective, can be applied to refugees, most of whom come from group and family-based cultures dominated by ideas of honour and shame, is discussed. The paper also touches on the importance of the receiving country enabling or not, as the case may be, a transitional space for refugees who have lost their home and are seeking to find a safe haven in a strange culture.     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Order,disorder, and the absolute: An experiment in dialogue

The first section of this dialogue is excerpted from an edited conversation between Sean Kelly and the late David Bohm, and focuses on the concepts of order, disorder, and the Absolute. The second section explores these concepts in greater depth, with Bohm maintaining the impossibility of absolute knowledge and the fundamental unintelligibility of the concept of disorder, preferring instead to speak of “orders of infinite degree” which emerge out of an “unknown ground.” Kelly responds by proposing the concept of “absolute knowing” as the cognitive process within which the concepts of order and disorder, the known and the Unknown are seen as dialectically related moments of the Absolute as complex whole. The third section is Edgar Morin's response to the preceding dialogue. He begins by outlining his views on the nature and limits of rationality, maintaining, with Bohm, the superiority of the “negative modality” of speaking about “being” or “reality.” In the second part, however, he proposes the notion of nature as “chaosmos,” which he understands as a creative “dialogic” of order, disorder, and organization.     

Countering Cultural Metaphors of Aging

SUMMARY

This article examines three clusters of metaphors or cultural images of aging which function to marginalize older adults: metaphors which focus on aging as physical decline, on aging as aesthetic distance from youth, and on aging as failure of productivity. It then sketches out two ways to counter the marginalizing power of these cultural images of aging, to shape new metaphors or images of aging within a community of meaning, and to help make new sense of growing old, namely the formation of face-to-face groups of older adults and the creation of rituals in worship which name publicly the realities and experiences of aging.