论孔子成为圣人之过程及其他

孔子之成为圣人,不是一件突然发生的事情,而是经历了两三百年之久,这就是从春秋末年到战国末年的那段时间。孔子不是到了汉代才被公认为圣人。促使孔子成为圣人的,完全是民间的力量,官方的力量并没有起作用。孔子的弟子、再传弟子等对此当然起了作用,但不能夸大这种作用。在两千多年的历史上,孔子是中华民族全体成员的共同的圣人,而不只是帝王的圣人,不只是所谓"统治阶级"的圣人。圣人与神不同,故尊孔子为圣人,并不一定意味着对他的迷信。     

圣者情怀——“丧家之狗”试解

分析说孔子如"丧家之狗"一典的各种出处,可知此"丧"字应读平声,"丧家"意为丧事人家,暗喻当时礼崩乐坏的周王朝。孔子为国为民忧伤憔悴,是以"累累若丧家之狗"。相关记载反映了孔子的圣者情怀。还原孔子的前提是还原"圣人"。"圣人"并不是一个高高在上的概念,凡圣之间并没有一条不可逾越的鸿沟。照大多数标准来看,孔子都是圣人。真正地还原孔子,无须也不可能把历史赋予孔子的圣人称号撤去。     

从尊重孔子到今世完人:明清时期穆斯林知识分子的孔子观

自西汉代以来,儒家思想受到推崇,孔子被尊为圣人。明清时期,受儒家文化影响的穆斯林知识分子在用汉语阐释伊斯兰教思想的过程中形成了自己的孔子观。一些穆斯林知识分子尊重孔子,但对有关太宰嚭和孔子的对话内容作了取舍和发挥,认为孔子听闻的"西方圣人"是至圣穆罕默德;一些穆斯林知识分子把孔子纳入圣人之列,但在至圣穆罕默德之下;马德新认为东土圣人言人道,西土圣人言天道,各有自己的职责;唐晋徽提出孔子是今世完人、穆罕默德是后世完人的思想。对待孔子的态度,反映了明清时期穆斯林知识分子在宗教信仰和社会现实之间努力寻求一个合理关系的思想历程。     

荻生徂徕的圣人思想辨析

对圣人问题的探讨是揭开荻生徂徕思想极其重要的一环。本文通过徂徕的文本梳理与义理剖析,阐明其笔下的圣人区别于我们通常对于圣人的理解。徂徕所定义的圣人是不可得而知、不以其德论之的参与礼乐刑政制作的先王。在此基础上进一步对处在圣人这一群体中具有特殊身份的孔子进行了深入探讨,从而明确徂徕是如何肯定孔子作为区别于先王之圣人的特殊"圣人"定位的。最后,从圣人聪明睿智之德受诸于天以及"四民"皆"役人"的角度,分析徂徕否定后人成圣的必要性与可能性,揭示了徂徕认为圣人不可学而至的原因及其理由所在。     

荻生徂徕的孔子观——从“圣人”到自画像

随着中国儒学传入日本,中国儒者推崇孔子的传统也随之传入日本。但日本江户时代中期的儒学家荻生徂徕却与其他的儒家学者不同,形成了自己独特的孔子观。由于徂徕认为自己不是圣人,所以不能凭借私意来判断孔子是否为圣人,只好随众一起姑且称孔子为圣人。孔子将"先王之道"传于后世,所以徂徕认为孔子是"传礼者"或传道者。而徂徕认为自己同孔子一样也是将"先王之道"传于后世即当时的日本,所以徂徕也将自己定位为传道者;加之自己的人生经历和政治主张同孔子十分相似,所以徂徕也以日本的孔子自居,即将孔子作为自己的自画像。     

唐以前圣人观念史研究

孔子在他之前对圣人聪明睿智之定义的基础上进而凸显其德性意义,诸子则依据各自学派的立场解释圣人意涵并重订圣人谱系。孔孟荀三人皆主张既避免泥古不化,又反对一味求应世之变而非圣无法,逐步建立起了为后世所承认的完整圣人形象谱系。这种对"王官学"与"百家言"的绾合,在西汉则发展成为以孔子《春秋》为新王创制立法的公羊学。古文经学以经为史,孔子被视为"王官学"的传承守护者,史家谱系的意义压过圣人谱系,万代一时,皆取法周文礼制即可。南朝玄学对圣凡天渊之别尤为强调,北朝诸儒则有古文经学师古之意,依凭《周礼》为北周定一代政治规模,被后来的隋唐取法而开一代盛世。随着中唐道统说的出现,尽管"人皆可以为尧舜"之信念逐渐大盛,为圣的标准则逐渐脱离外王之道而内化为工夫印证。这种变化既可能促成通达至善道路上始终的戒慎恐惧,也可能造成空疏张狂而导致满街圣人之论。此外,唐代孔庙从祀制度的建立与完善,也为圣人观念变化提供了一个现实层面的理解角度。     

浅析马注在《清真指南》中对儒家的看法

马注认为,儒家的典籍中存在上帝(天)等与真主造化万物相关的思想,这是马注认可儒家的基础。然而,孔子、子思、孟子之后,上帝(天)等造化万物的观念没有被后儒所传承,这也是马注对后儒不满的重要原因。对于儒家的圣人孔子,马注从真主造化万物这一理念出发,阐释了孔子所谓的"天"这一造化万物的概念,并基本与真主吻合,这是马注把孔子称为圣人的关键。在对儒家综合认识的基础上,马注提出了扶儒黜异的伊斯兰教中国化发展模式。     

孔、孟所论“圣人”异同考

孔子心目中的"圣人"要求德、位兼备,而在孟子那里则更加注重于对德的要求。孟子所论"圣人"与孔子有所不同,可以说是孟子因应了从"犹秉周礼"至"杀人盈城"这一现实的形势、因应了"距杨墨"这一思想层面的形势以及为更加便于教化等因素影响而造成的。于孔子、孟子之间,从郭店楚简《五行》篇"德之行"五与"行"四等论述看,其中就已有了突出"圣"之德性的趋势。     

圣凡之间:孔子的生命境界问题及其展开——以“吾十有五而志于学”章的诠释史为中心

《论语·为政》"吾十有五而志于学"章本是孔子自述的"学而知之"之序。然而,随着孔子"圣人"形象的逐步确立,魏晋之后的诸多学者认为"生而知之"的孔子之所以降格陈述这一"学以成圣"过程,意在通过"隐圣同凡"的方式"为学者立法"。问题在于,虽然"隐圣同凡"的"退讬"策略消解了"学知"与"生知"之间的张力,却有割裂圣人之言与行、为人与为己的危险。因此,"圣道无隐"的"亲证"原则在其他一些学者那里又被重新确立起来。但"圣道无隐"也蕴涵着一个内在难题,即"七十而从心所欲不踰矩"是否"恰好"意味着孔子生命境界的"至极"?对此,张载的解读指示出孔子生命境界的"未尽"之蕴。     

郭店楚简的圣人观:正身与正世——兼与孔、孟的圣人观比较

郭店楚简的圣人观处于孔子、孟子之间的过渡阶段。孔子推崇圣人而强调难以企及;郭店楚简首提圣人之性,指出圣人通过道德修养,正身而治世,能得以实现圣人之道;孟子降低了圣的高远性却广开了成圣之门。先秦儒家从孔子郭店楚简再到孟子,其圣人观显示出各自的特色,对后世影响深远。     

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.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

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.     

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.     

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.     

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.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.