海德格尔及德里达对形而上学的批判

本文首先简述了形而上学史,探讨了康德对旧形而上学的批判.接着概述和批判了尼采的形而上学批判.海德格尔认为,尼采的错误在于把存在解说为价值,在于在追问存在者的存在根据时遗忘了存在本身.在尼采以强力意志为根据的价值之思中,主体性形而上学忽略与遮蔽了存在.形而上学的秘密是根据律.形而上学通过根据律主宰了现代人的命运.海德格尔对形而上学的克服与超出就是把作为存在者原则的根据律拆解为作为存在原则的存在与根据相互归属的根据律.德里达认为,在阐述此在的存在机制与存在意义的基础存在论中,海德格尔区分了本源与非本源.他把本源理解为本真本己性.在德里达看来,这种理解还是带有传统形而上学亦即在场形而上学的烙印.德里达对亚里士多德时间观的再解读表达了他对形而上学的深刻批判和解构.德里达对海德格尔的批判表明了他自己看到了比作为在场之存在还要古老或晚到的"事情".这种"事情"乃是对在场—不在场的绝对超出,就是德里达以踪迹之名所思考的东西.     

无底的棋盘上的游戏──德里达解构哲学述评

从尼采到海德格尔,一直企图颠覆西方哲学的形而上学传统。这种形而上学,就是追求一种脱离时间和历史的永恒的东西,比如本质、存在、真理、上帝等等。但是,尼采由于把权力意志作为世界的本源,而被海德格尔称为“最后的形而上学家”。海德格尔本人也在对存在的终极追求中,最终又返回形而上学的故里。德里达认为,所谓形而上学,就是依赖一种无懈可击的基础,一种第一原则或不可怀疑的根据,来建造整个意义等级的思想体系。在这个等级中,“所有与基本原理、原则或中心有关的词,如本质、存在、实体、主体。超越、意识或良知、上帝、人,…     

谁是虚无主义的“极致”?——海德格尔存在论视域中的马克思与尼采思想比较

根据海德格尔的存在论,马克思和尼采思想都是形而上学的完成,都是现代技术的形而上学基础,都属于追问存在者而遗忘了存在的西方形而上学传统,因而都是虚无主义的极致。但是实际上,马克思思想已经不再追问存在者之为存在者的真理,因而不是形而上学的完成;也不再强调人的表象意志,因而不是现代技术的形而上学基础;更没有主张人对自然的征服,因而不是遗忘存在的形而上学。马克思思想因此和尼采思想存在根本区别,从而不可能是虚无主义,遑论"虚无主义的极致"。     

试论永恒轮回与强力意志之间的悖论式关系——从形而上学批判的角度来看

永恒轮回与强力意志是尼采哲学中的两个主导性学说。本文认为在这两种学说之间存在一种紧张的悖论式关系。本文将首先阐明永恒轮回、强力意志的含义,并进一步阐释永恒轮回与强力意志之间的这种悖论式关系,并最终将这种阐释与对西方形而上学的批判联系起来。本文认为,我们只有站在存在之真理被遮蔽的角度上、站在形而上学终结的角度上,才能理解永恒轮回与强力意志之间的悖论式关系。尼采以永恒轮回与强力意志思考了古希腊哲学开端中的生成与存在,触及了形而上学史上的赫拉克利特主义和巴门尼德主义。但这种思考方式是非希腊式的,是极端现代式的。尼采以永恒轮回与强力意志彻底耗尽了形而上学的一切可能性,彻底遮蔽了存在之真理的声音,以生命之强力为标准来解释一切,从而使现代人不得不直面虚无主义的问题,直面西方哲学的危机。     

虚无主义问题：从尼采到鲍德里亚

虚无主义是尼采对西方文化的诊断.尼采认为,要摆脱虚无主义就必须进行价值重估,重申权力意志的创造性力量.虽然海德格尔与德鲁兹对尼采的评价大不相同,但在对权力意志的创造性特征的理解上,他们具有相似性.鲍德里亚认为,这种创造性的思想仍然是一种现代性的思想,它以"真实"为条件,创造就是将真实呈现出来.这种创造性的理念仍然是合乎资本逻辑的意识形态.在"超真实"时代,虚无主义遵循的是一种消失的逻辑.只有这种逻辑,才能摆脱现代意识形态的效应,并以此为基础来探索现代文化的替代模式.     

审美创造:虚无“顽疾”的“良药”——论尼采的审美人生观

尼采的审美人生观作为主体性、创造性的审美态度是克服虚无主义"顽疾"的"良方"。通过阐明虚无主义的内涵和范围能厘清尼采对西方文明"顽疾"的诊断结果,在此基础上进一步分析他所开的"药方",我们将发现尼采是站在人类文明的高处呼唤生命意志的回归的,以企让权力意志的创造返归主人的位置重新书写生命的美丽。尼采的人生观的意义在于渲染生命的激情来实现此在主体的审美创造性生存。     

文字与本原--德里达"文字学"对形而上学"本原"问题的解构

一西方形而上学中的本原问题与德里达"文字学"的哲学意义 说到德里达的"文字学",国内学界一般认为它是对西方传统语言学的解构:它颠覆了传统语言学中言语与文字的等级关系,解构了传统语音中心主义和逻各斯中心主义,因此也解构了在场形而上学.[1]这当然是对的,但还不够.因为这种理解没有抓住德里达的文字学与整个西方传统形而上学之间更深刻的关系,即它本质上乃是对整个西方传统形而上学的基本问题--本原(origin,arche)问题的解构.它对语音中心论和在场形而上学的批判,也应当从这个角度去理解,才能显示出其更深刻的意义.     

现时代的危机和希望:尼采论虚无主义

虚无主义浓缩了尼采对时代精神的诊断和对西方文化的批判,是尼采后期思想的逻辑起点。本论文对尼采著作和遗稿中关于虚无主义的论述做了清理和分析,指出在尼采思想中,虚无主义既是时代的危机又为新的未来打开了可能性。     

想象、再现与重复--德里达对胡塞尔关于实在话语与想象话语之区分的解构及其意义

本文主要讨论了德里达对胡塞尔在《逻辑研究》中所作的关于“真实话语”与“想象话语”之区分的解构。在德里达看来,无论是真实话语还是想象话语,首先都是一种“本源的重复结构”。这种本源的重复比真实话语与想象话语的区分更古老,它是一切话语乃至一切符号的“共根”。本文详细梳理了德里达的解构过程和解构策略,并指出这种解构的最终目的是为了解构传统形而上学所确立的本原与替补的差异体系,由此揭示了这种解构对于西方形而上学的意义。     

“虚无”的颠覆与再奠基——从海德格尔“尼采问题”解释的限度来看

海德格尔"塑造"了一个以"颠倒柏拉图主义"的方式完成西方形而上学和虚无主义的尼采形象。但事实上,尼采本人却试图通过重新"复苏"古希腊史诗和悲剧的艺术精神以及"竞赛"精神,以颠覆整个柏拉图主义的框架。其"艺术"观念并不能等同于柏拉图主义意义上的"感性世界",而"竞赛"的精神更是意欲超越柏拉图主义"高、低"秩序的张力机制。海德格尔与尼采克服虚无主义的共同路径,在于都试图以"返回"前苏格拉底时代的精神资源来克服此后西方形而上学的虚无主义后果,与此同时,借助德语传统"文化"的特殊性来对抗以英法为代表的现代文明。正是在这种精神追求下,十九世纪之后的德国"虚无主义"问题逐渐步入了一种独特的道路。     

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.     

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.     

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.     

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.     

Spirituality and Religiosity and Its Role in Health and Diseases

Religiosity is a factor involved in the management of health and diseases/patient longevity. This review article uses comprehensive, evidence-based studies to evaluate the nature of religiosity that can be used in clinical studies, thus avoiding contradictory reports which arise from misinterpretation of religiosity. We conclude that religiosity is multidimensional in nature and ultimately associated with inherent protection against diseases and overall better quality of life. However, a number of untouched aspects of religiosity need to be investigated further before we can introduce religiosity in its fully functional form to the realm of health care.