Liberation Theology: An Introduction to Its History and Themes

In the first part of this overview of Latin American liberation theology I trace the development of, and opposition to, the movement between 1968 and 1984. In the second part I examine six of liberation theology's leading characteristics: solidarity with the poor, conscientization (consciousness raising), the emphasis on orthopraxy, the recognition of structural violence, liberation and the Bible, and base communities. The article concludes with a brief overview of this special issue of Counseling and Values.     

Introduction: Some Remarks on History,Philosophy, and Education

Studies in Philosophy and Education -     

Introduction: Phenomenology of Quantum Mechanics

Continental Philosophy Review - The collection of essays in this special issue point toward the rich and diverse themes under which the phenomenologist might analyze quantum mechanics. The authors...     

黑格尔《精神现象学》句读·绪论

什么是"精神现象学"?精神现象学按黑格尔自己的说法,叫做"意识的经验科学",是专门谈意识的。在这里,意识是以"经验"的方式呈现出来的,这里的"经验"(Erfahrung)有"经历"之意,也就是说,意识就是这样一路走过来的。但是,我们决不能把精神现象学单纯当作一门现实的历史科学,类似于人类从古到今的意识发生学。相反,黑格尔的精神现象学的确是被当作一种哲学,它考察的是一般意识本身的层次结构。     

Phenomenology and the Cognitive Sciences: Editorial Introduction

Phenomenology and the Cognitive Sciences -     

Merleau-Ponty's Modification of Phenomenology: Cognition,Passion and Philosophy

This paper problematizes the analogy that Hubert Dreyfus has presented between phenomenology and cognitive science. It argues that Dreyfus presents Merleau-Ponty's modification of Husserl's phenomenology in a misleading way. He ignores the idea of philosophy as a radical interrogation and self-responsibility that stems from Husserl's work and recurs in Merleau-Ponty's Phenomenology of Perception. The paper focuses on Merleau-Ponty's understanding of the phenomenological reduction. It shows that his critical idea was not to restrict the scope of Husserl's reductions but to study the conditions of possibility for the thetic acts. Merleau-Ponty argued, following Husserl's texts, that the thetic acts rest on the basis of primordial pre-thetic experience. This layer of experience cannot, by its nature, be explicated or clarified, but it can be questioned and unveiled. This is the recurrent task of phenomenological philosophy, as Merleau-Ponty understands it.     

History of a Childhood Neurosis and Its Relation to the Adult Superego

The purpose of this paper is to find meaning for the “presence of conscience” observable in the psychoanalytic setting and corresponding evidence for the origins of such ways of thinking, feeling, and remembering. I apply this perspective to the case study of a man who presented as constricted, inhibited, anxious, and self-critical. He was outwardly successful but internally tormented with what can best be described as an obsessional neurosis. His initial symptomatic neurosis was supplanted by a transference neurosis reflecting a childhood obsessional neurosis. In my theory of mind during this analysis, I often saw the original ideas of Freud at work—unconscious sense of guilt, ego ideal, and conscience. The analysand represented over and over the dynamics of the Oedipus stage of development. I made additional observations about character formation and guilt. The analysand terminated his work with me symptom-free. From this case study, I learned that the presence of conscience (guilt and self-denigration), or of superego structure and function in classical terms, is best approached as to origin by following the development of self in reference to the other.     

Religious Ethics, History, and the Rise of Modern Moral Philosophy: Focus Introduction

In this introduction to a cluster of three articles on eighteenth-century ethics written by Mark Larrimore, John Bowlin, and Mark Cladis, the author maintains that although the broad narrative tracing the emergence of a religiously neutral or naturalistic moral language in the eighteenth century is a familiar one, many central questions concerning this development remain unanswered and require further historical study. Against those who contend that historical study is antecedent to, but not part of, the proper substance of religious ethics, the author argues that historical and normative studies are interdependent, each helping to define the questions central to the other. The introduction concludes with an overview of the three articles and suggests ways in which religious ethicists can, in the future, make a distinctive contribution to the history of ethics.     

唐君毅的哲学观——以《哲学概论》为中心

一、引言迄今为止,在有关现代新儒学的研究中,较之对牟宗三先生的研究,尽管对唐君毅先生的研究似乎有所不足,但仍然可以说已经具有了相当丰硕的成果。①不过,细检目前所有关于唐君毅先生的研究,几乎都没有对其《哲学概论》一书予以足够的重视。②虽然唐君毅先生自己谦称此书“乃一通俗性的哲学教科书”③,然而事实上,该书不仅体大思精,将当时包括中国、印度和西方差不多所有的重要哲学流派都囊括殆尽,更为重要的是,正是在对比、包罗、融通世界上不同哲学传统的基础上,唐君毅先生在《哲学概论》中表达了他对于“哲学”这一观念的理解。本文之…