再论马王堆帛书《系辞》中的“马”

马王堆帛书《系辞》中的“马” ,其义同于“数”。根据《素问》的记载 ,“数”是人中之阴阳 ,“象”是天地之阴阳。这与帛书《要》篇中将《易》归于“人道”的说法相通。另外 ,据秦汉时代的流行观点 ,伏羲画卦的传说也与人道思想有关。     

《马王堆帛书〈周易〉释文校注》简介

<正>于豪亮先生遗著,上海古籍出版社2013年12月第1版,全书212页,28万字。马王堆汉墓出土的帛书《周易》有三部分:《六十四卦》、《六十四卦》卷后佚书和《系辞》。其中,《六十四卦》即我们今日所说的《经》;《六十四卦》卷后佚书,除少部分见于今本《系辞下》以外,其余皆为不曾流传下来的佚书;帛书《系辞》同今本《系辞》有一定差别:一方面,帛书《系辞》没有今本《系     

论太极与大恒

论太极与大恒连劭名长沙马王堆三号汉墓出土的大批古代写本中，有一件抄写于西汉早期的帛书本《周易》，后面附有《系辞》及另外几份讨论易学的古代佚书。帛书《周易》卦父辞释文早已全文发表，《系辞》及其他易学古佚书尚在整理之中，近年学术界研究中国古代文化，屡有文...     

马王堆出土帛书《系辞》为现存最早的道家传本

自从1973年底湖南长沙马王堆汉墓出土了大批帛书以来,文物单位陆续公布了帛书《周易》、《老子》甲乙本及其卷前后的多种古佚书,引起了世界性的兴趣和关注,唯帛书《系辞》及其前后数篇解《易》之作近20年迄未问世。1987年12月初,山东大学周易研究中心在济南召开了一次“国际周易学术讨论会”,在会上读到韩仲民先生提交大会的论文《帛书系辞浅说——兼论<易传>的编纂》,韩文提及帛书本     

读帛书《系辞》

本文系对帛书《系辞》前半部分的解读,在对照今本《系辞》的基础上,结合其他传世文献及出土资料,运用文字学、训诂学的方法,对帛书《系辞》中异于今本或晦涩难解之字句进行了较为详细的训释。进而,由帛书《系辞》所释之义,结合汉初历史背景,参照汉魏诸家易说,得出了一些新的结论和看法。如,帛书《系辞》以"马"代"象",当源自古《易》图,是"马龙出而大《易》兴""法之画八卦"的"马图""马龙"之简称;帛本"鼓万物而不与众人同忧",今本为适应"独尊儒术"后皇权"官学"的新身份,改"众人"为"圣人",当以帛本为是,证明今本《易传》经过了汉初修订;今本《系辞》多出"冶容诲淫"一句,考前后文义及所释经文,应是当时整理今本《系辞》的儒生们之随意发挥。     

论帛书《系辞》的学派性质

在道家主干论的支配下,王葆玹和陈鼓应先生先后就长沙马王堆三号汉墓出土的帛书《系辞》,发表了新颖的意见。验之帛书《系辞》和帛书《易传》诸篇的内容,笔者认为他们夸大了帛书《系辞》同今本《系辞》的差异,颠倒了两者之间的关系。帛书《系辞》是儒家而决非道家的传本。下面,试从帛书《系辞》的祖本、帛书《易传》诸篇的内容、帛书《系辞》的思想构架、周秦至汉初易学的源流四个方面进行论证。     

从帛《易》“子曰”看孔子晚年的哲学思想

1973年,湖南长沙马王堆汉墓《帛书周易》出土,给《易传》思想的研究带来了新的活力。帛书《周易》包括帛书《易经》、帛书《易系辞》、帛书《易传》性书。帛书《易传》佚书又包括《要》、《二三子问》、《易之义》、《缪和》、《昭力》等著作。这些新出土的帛书《易系辞》、帛书《易传》佚书,其中引用了不少孔子的言论,这些言论有的冠以“孔子曰”,有的冠以“子曰”。（其中《缪和》《昭力》两篇的“子曰”,指谁的言论,需另作研究。）如果把孔子这些言论和通行本《易传》、《礼记》、《大戴礼记》、《孔子家语》、《孔子集语》等著作…     

新书架

《帛书〈易传〉初探》廖名春著 ,台湾文史哲出版社 1 998年出版。该书收集了作者自 1 992年至 1 995年期间发表在海内外学术期刊上研究帛书《易传》的 1 9篇论文和 6篇释文。全书按照内容共分五编 :第一编“帛书《易传》简说” ,收有四篇论文 ,主要介绍了帛书《易传》中《易之义》、《要》、《二三子问》、《缪和》、《昭力》的基本内容。第二编“帛书《系辞》论辩” ,收有 5篇关于帛书《系辞》的论文。重点探讨了帛本《系辞》和今本《系辞》的关系、帛本《系辞》的学派性质及今本大衍章的问题 ,提出了今本《系辞》早于帛本《系辞》、帛本《…     

再读帛书《系辞》

本文继续对帛书《系辞》下半部分进行了解读,一方面在对照今本《系辞》的基础上,运用文字学、训诂学的方法,对帛书《系辞》中异于今本或晦涩难解之字句进行了较为详细的训释;另一方面,由帛书《系辞》之易旨,结合历史背景,得出了一些新的结论和看法。如,由帛本"易有大恒",及师卦"开国承家"一句的今、帛、竹本异文,探讨对刘邦、刘恒、刘启之避讳,以证今、帛本确为汉人所抄成;今本改"爱民安行"为"禁民为非",体现了儒生们在整理今本《系辞》时,为迎合皇权政治的需要所进行的文字修改;观象制器章中,针对观离卦之象"作结绳而为罔罟",结合今本《说卦》、帛书《衷》篇、清华简《筮法》等资料,探讨离卦作"罗"为水、而坎卦为火的古义。与今本《系辞》相比,帛本缺少"大衍之数"章,我们认为,此非帛书本漏抄,而是其原本就无此章内容;今本之"大衍之数"章乃是汉代博士整理《易传》时所添入的。     

马王堆帛书《系辞》成书问题覆议

帛书《系辞》内容与今本《系辞》大致相同,二者间除用字及局部的文句差异,最大差别在于帛书《系辞》较今本《系辞》缺少若干章节。今本《系辞》与帛书《系辞》之间的关系在相关意见框架中未得到圆融的解释。结合文献线索及对古书成书及流传情形的新认识,《系辞》成书及流传过程可以得到较为合理的体认,今本《系辞》与帛书《系辞》的关系问题可在此框架下得到更好的解释。     

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.