道家“名实”思想研究

道家名实论在先秦"名实之辩"的思潮中占有重要地位,是先秦名实思想的第三种来源。道家的老子、庄子开创了先秦名实思想的另一理路,而黄老道家既吸收了法家政治之"刑名",又受到老庄开创的名实论的影响。道家既创立了作为根本之实的道作为政治与形名理论的形而上依据,弥补了儒家名实论的理论缺陷,影响了名家与法家,又站在道的高度反思、批判了"名"的作用,对名家的名实论进行驳难,从而在先秦名实思潮中占有一席之地。     

道家人格美到道教“仙格”美的嬗变--《河上公章句》与《想尔注》美学思想综论之一

先秦道家美学人格论转变为魏晋道教“神仙”美学思想，其间最具代表性的文献是《老子河上公章句》和《老子想尔注》，它们在人(仙)格美的内在与外在、凡人仙人人格对比、神仙审美心理、道家道教人格修炼与艺术美之关系等四个方面，展示了道教美学人格思想的嬗变过程，再次证明了先秦道家美学思想与后世道教美学思想之间的亲缘关系，也证明道教美学思想丰富的民族文化底蕴。     

先秦道家易学发微

先秦道家易学发微陈鼓应一、先秦易学与道家哲理《易》本是殷周之际的占筮之书，自西周到春秋战国的漫长时间里，逐渐由哲理化而哲学化。其哲理化是春秋以降解《易》者的成果，而其哲学化则是受了老庄及稷下道家思想的洗礼。先秦易、道的相互汇通，经历过两个重要的阶段，...     

论《淮南子》对早期道教的影响

《淮南子》作为秦汉时期新道家的集大成者,其思想笼络万有,博采百家,对后世学术多有影响。以《淮南子》为主要思想体系所形成的黄老道家,在汉中期以后,逐渐成为了早期道教思想的主要来源之一,黄老道成为了早期道教的前身。因此,《淮南子》所具有的思想理论,在一定程度上也被早期道教所吸收。特别是《淮南子》在宇宙论、天人同构论、形神论、重人贵生论等思想方面对早期道经如《太平经》《老子想尔注》等有着深刻的影响。     

晋宋之际山水审美意识自觉与道教的关系

道家和玄学的山林悟道思想,是晋宋之际山水艺术兴起的理论根源。但是,在道家和玄学的美学体系中,山水只是体悟“道一美”本体的媒介,因而它们无法成为激发山水审美意识自觉的直接动力。道教入山修道的宗教实践,使审美主体直接走进了真实的山水之中,成功地把自然山水由悟道媒介转化为审美客体,从而激发了山水审美意识在审美实践中的全面自觉。     

《黄帝内经》与先秦的道家思想

古代对宇宙及生命的哲学认识,首推道家.<黄帝内经>从探索生命本源出发,把先秦道家在思维方式、宇宙观的万物生成论、精气神、养生观等方面的思想成功地渗透到中医学这门基本成熟的自然科学的理论体系中,构建了富有道家思想特点的生命哲学.     

道家语言传播效果的求美旨趣

道家思想中蕴藏着丰富的传播智慧,已成为研究中国传播思想史不能回避的重要对象.郭志坤最早于<先秦诸子宣传思想论稿>一书中阐述了老庄的宣传思想.     

道家学风浅议

道家学风浅议萧父道家之学，源于柱下，依附隐者，流播民间。在先秦，已蔚为南北诸流派，旨趣不全相同。但道家诸派，皆祖述老聃，阐扬道论，以其特有的思想风骨和理论取向，轻物重生，反抗异化，主张反朴归真，追求精神自由，从而形成了道家独特的共同学风。道家学风的...     

《牟子理惑论》读后

正一、对《牟子》真伪问题的再认识《牟子理惑论》(以下简称《牟子》)是中国佛教史上一部十分重要的著作。它之所以重要,不仅因为其"比物连类,繁称博引,意存讽谕,词协宫商"[1]的文学魅力,更在于其作为了解早期中国佛教思想的珍贵史料所具有的学术价值。然而,关于《牟子》文本成立的时间和作者,即是否为东汉苍梧太守牟子博所作这一关于文本的真伪问题却成为一桩悬案,一直困扰着学术界。学者们埋头陈书,想方设法,试图考证《牟子》撰写的确切时间和作者,但至今尚无定论。     

略论魏晋南北朝的佛性思想

佛教自两汉传入中土之后,于发展过程中形成自身的特色,而成为中国化的佛教.中土的佛性思想,最早者当推慧远的"法性论";在诸论说中,最能代表中国文化思想者,则首推梁武帝萧衍之"真神说";但在中国佛教史上,真正上承性空般若之学,下启涅槃佛性思想的关键人物,则当推晋宋之际的竺道生.本文对魏晋南北朝之慧远、梁武帝萧衍、竺道生之佛性思想加以探讨,以了解魏晋南北朝时期的佛性思想之发展状况.     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.