Joseph and His Brothers: A Biblical Paradigm for the Optimal Handling of Traumatic Stress

The long-lasting effects of emotional trauma and the important role of unconscious emotional defenses have become increasingly recognized only in the past century. Yet their role is actually manifest, although still overlooked, in one of the most well-known of biblical stories. This paper presents the story of Joseph and his brothers, and the important lessons it teaches about unconscious defenses and the optimal handling of emotional trauma.     

The New Testament gospels as Biblical rewritings

In 1993, in a discussion of fictionality and loyalty to tradition in the Gospel of Matthew, Ulrich Luz pointed out that the writer of Matthew had made substantial changes in the Jesus traditions as taken over from the Gospel of Mark and that in some cases he had even created traditions of his own. The author of Matthew thus consciously engaged in the fabrication of fiction. Nevertheless, according to Luz, throughout his narrative, he clearly expects his readers to accept the referentiality of what is related. This lack of awareness of the differences between fact and fiction places him outside the boundaries of ancient history writing. For parallels to this phenomenon, Luz points to the story of Moses in Deuteronomy and that of the patriarchs in Jubilees. These books, however, are examples of the “rewritten Bible.” This raises the question of whether, with regard to the question of referentiality, the New Testament gospels should be understood on the same presuppositions as the books normally categorized as “rewritten Bible,” and as different steps in a reception history through which the various traditions about Jesus were continually being rewritten and supplemented in accordance with changing theologies and churchly demands.     

Lateralness in women's work: New views on success

Data from a longitudinal study of postbaccalaureate nursing careers are discussed in the context of the motive-to-avoid-success controversy. Two groups of nurses with continuous work histories were intensively studied. While most had experienced upward professional mobility, a significant minority had lateral careers, which, though not characterized by advancement, typically provide rewards of intensification. Further, lateral careers only occurred in specialties allowing a high degree of professional autonomy. Thus, upward mobility and advancement should not be the sole criteria of women's occupational progress. Alternative conceptions of success may be significant in many occupations, although such beliefs may not serve as viable substitutes for professional autonomy and the opportunity for personal development. Lateral movement may also characterize most men's work lives more aptly than descent or ascent; hence the findings underscore the necessity to rethink the image of movement in both male and female work spheres.The research upon which this paper is based was supported by a grant from the Nursing Resources Division, USPHS (Grant NU-004-94-03) for the study of Post-Baccalaureate Careers in Nursing, Fred Davis and Virginia Olesen, Principal Investigators, Ellen Lewin, Assistant Project Director. This article was originally presented as a paper at the Pacific Sociological Association meetings, Sacramento, California, April 1977, where the panel commentator, Sheryl Ruzek, provided useful comments on the essay. Jane Tabata Usami provided a very helpful bibliographic search and other technical assistance.     

基督教《圣经》的苦修主义

国人都熟知韦伯对新教苦修主义的分析阐述,而这种理论的经典性依据就是基督教《圣经》。《圣经》被认为是上帝默示的经典,也是基督教各教派苦修主义的根本性依据。从传统的“历史—文法释经法”视角来看,无论是《旧约》的各类书卷,还是《新约》中耶稣和使徒的各种教诲,都有大量涉及或清晰地指向苦修主义的经文。它们包括从完全的禁欲、独身,直至普通的斋戒、圣洁、施舍等十余种形式。《旧约》苦修主义以禁食和圣洁为主,意在使当事人或场所更加洁净,从而获得上帝的恩典或者赦免;《新约》则以基督道成肉身,拯救世人的福音进一步倡导奉献服侍的信仰生活,蕴含着隐修和非隐修的苦修主义思想和制度雏形。《圣经》苦修主义是理解基督宗教的基本纬度之一     

圣经律法对性态的规范

本文以福柯的批判理论以及对圣经的社会科学批判为基础,使圣经中的性去神圣化,将之从神圣领域与意识活动中抽离出来,论及性的违规会突破宗教的、族群的与个体的边界。涉及贞洁、奸淫、强暴、复婚与乱伦等性态的律法,体现在约法典(出20︰22-23︰33)、圣洁法典(利17-26)与申命法典(申12-26)中。圣经律法呈现了一种父权制的意识形态,引发了有关性别与权力之关系的问题。     

Beyond Biblical Literacy: Developing Readerly Readers in Teaching Biblical Studies

Theological education in biblical studies often has focused on information, but it needs to emphasize developing skills and sensibilities in students that will produce confident, imaginative, and attentive readers. To form readers with a disciplined imagination—what we are calling “readerly readers”—educators need to inculcate skills and sensibilities that will enable students to interact with the text as a living voice, rather than as an object to be mastered, and to allow the text to provoke difficult, profound, or long‐term questions.     

Questions about questions: New views on an old prejudice

The belief that good analysts do not ask, and do not answer, questions is a still-living strange recommendation, transmitted throughout psychoanalytic generations. The authors have extensively reviewed electronic databases and technical texts. They found that interrogative acts are largely omitted from technical considerations, generating a prejudice that does not consider questions as proper psychoanalytic tools, and they discuss possible foundations for this belief. The authors believe that the few authors that have touched on this issue have done so in a non-systematic and frequently incomplete form. Linguistic philosophy presents questions as speech acts : actions that are able to alter the equilibrium of dialogical discourses. This view permits psychoanalysts to understand the potentiality of questions to introduce psychic change because they can, simultaneously, interfere in the self, in the other and in the intersubjective relationship. An internal state of curiosity is described as a component of the mind of the analyst. Based on the argument of the ubiquity of the state of curiosity of the analyst, the authors carried out a set of technical propositions, regarding, on the one hand, when questions are not to be introduced (for instance, in the presence of free associations) and, on the other hand, when they would be useful as expanding factors of the preconscious-conscious system. Considering psychoanalyses as experiences of curiosity, they emphasize that both the internal state of curiosity of the analyst, and the eventual verbal questions put to the patient are potentially positive factors for psychic change. The authors present several clinical vignettes.     

西方女性主义圣经批评述论

近代以来,越来越多的基督教女性主义者质疑圣经的男性中心主义。19世纪最重要的女性主义释经著作是伊丽莎白.斯丹顿主编的《妇女圣经》。20世纪70年代中期以来女性主义圣经批评成为西方特色鲜明的学术科目。抨击父权制观念、谋求建构女性的主体性阅读地位及其文化传统、主张上帝具有双性同体的特质,是女性主义圣经批评的理论特征。妇女主义圣经批评在反对性别歧视的同时,兼而反对种族偏见和阶级压迫。     

Joseph Margolis on Pragmatism

This paper begins with a memoir of the author’s interactions with Joseph Margolis that delineates both Margolis’s importance as a teacher and their disagreements on aspects of American philosophy. It then turns to Margolis’s discussions of pragmatism as a philosophical movement, with an emphasis on his understanding of John Dewey. The paper considers, third, Margolis’s account of the decline and rebirth of pragmatism, the latter process attributed largely to the work of Richard Rorty. The paper concludes with an examination of what it sees as Margolis’s most valuable work: his explorations of the nature of the self and of human society.     

约瑟

2、亚萨的四个儿子之一(代上25:2),四人都被派在圣殿中唱歌,他是第一班的班长。3、巴尼的子孙(拉10:42),决定休弃外邦人的妻子者之一。4、在约雅金作大祭司的时代,祭司约瑟作示巴尼族的族长(尼12:14)。5、依人看来,约瑟是主耶稣的生父(太1:16,路3:23)。他的父亲是雅各,岳父是希里,妻子     

Homosexuality in Biblical Perspective

Homosexuality in Biblical Perspective analyses, in their cultural context, biblical passages on homosexuality. Biblical anthropology did not distinguish between homosexual orientation and behavior. Biblical passages address homosexual behavior of heterosexual persons in cultic contexts, identifying the perpetrators with pagan worship practice, eclipsing their identity as the people of Yahweh. Such behavior is an abomination. The Bible says nothing about the morality of homosexual behavior within a committed and ethical troth relationship such as marriage.