论Aufgehen在海德格尔哲学中的中英翻译

本文根据《形而上学导论》提供的线索,利用相关的梵语(哲学)、希腊语(哲学)知识,并着眼于整个海德格尔思想,在与Sein(存在)、与Ex- istenz(生存)等核心词语的关联中界定并阐释了海德格尔哲学中的Aufgehen-词,并以此为依据,重点讨论了《形而上学导论》与《存在与时间》的中、英译本对Aufgehen翻译的优劣,认为《存在与时间》一书的译法存在着严重的问题。此外,笔者对Aufgehen的译法也提出了自己的看法。     

从《存在与时间》到《哲学论稿》:海德格尔前后期思想关系疏解

<哲学论稿>是海德格尔在30年代的重要手稿,与晚期思想关系密切.如何解说<哲学论稿>与前期代表作<存在与时间>的关系,成为疏通海德格尔前后期思想联系的关键.这个疏通工作把Befragtes的问题作为引导性问题,以之为追问的线索,考察了两个问题:一、以此在为Befragtes如何决定了<存在与时间>必须以此在的生存现象学描述为主体内容;而直接"从Ereignis而来"如何决定了<从Ereignis而来>向哲学的投稿贡献是Ereignis的自行发生成文?二、是否借助一个Befragtes或以什么存在者为Befragtes在多大程度上决定了思想成文时的结构?     

Heidegger's formal indication: A question of method in Being and Time

For Heidegger, phenomenological investigation is carried out by formal indication, the name given to the methodical approach he assumes in Being and Time. This paper attempts to draw attention to the nature of formal indication in light of the fact that it has been largely lost upon American scholarship (mainly due to its inconsistent translation). The roots of the concept of formal indication are shown in two ways. First, its thematic treatment in Heidegger's 1921/22 Winter Semester course, Phenomenological Investigations into Aristotle, is examined to make clear what Heidegger silently assumes in Being and Time. Second, Heidegger's adaptation of Husserl's use of the term, indication, is outlined to clarify the concept even more. The enhanced understanding of formal indication granted by these two points leads to a better grasp of Heidegger's concept of truth, for formal indication and truth are mutually implied for Heidegger. Finally, it is suggested that the reader of Being and Time, on the basis of what formal indication demands, approach the work not as a doctrine to be learned but as a task always requiring further completion.     

Examining the role and functions of self-development in healthcare therapy trainings: A review of the literature with a modest proposal for the use of learning agreements

Many healthcare trainings with a psychodynamic orientation encourage or require students to commit to a process of personal development, such as provided through attending individual psychotherapy and/or an experiential ‘as if therapy’ group. This paper reviews recent literature about training in psychodynamically oriented practices within counselling psychotherapy, psychiatry, the creative arts therapies and clinical psychology. The results indicate that the mandatory personal development dimension of therapy training needs urgent reassessment. Results of studies consistently call for further research about the direct benefits of personal development on students’ development of skills for therapy practice. There is minimal evidence to indicate what self-development through individual psychotherapy can specifically deliver in terms of eventual professional competence. To address some aspects of the current lacuna, this paper summarises the recommendations for training programmes available from the current research, and makes a modest proposal for the use of learning agreements, rather than only mandated hurdle requirements, to ensure that the incremental steps by which the student attains expected requirements is negotiated and agreed within regularised, and widely accepted university course procedures.     

A Solution to Kripke's Puzzle about Time and Thought

In this paper, I propose and defend a solution to Kripke's puzzle about time and thought, which lives in harmony with the axiom schema of separation and does not invoke paraconsistency. I also compare my solution with Parikh's semantic interpretation, and answer to three potential objections.     

从"死生有命"展开的思考

如果文化真有明确疆界的话,那么每一疆界似乎都应该有一些自己的“界标”。从某种意义上说,那些代表或表达着一个文化传统的最基本的观念的词汇和格言似乎就可以被用做这样的形式上的界标。我们试将“命”这一独特的观念视为中国文化的某种界标,因为从某种意义上说,文化边界意味着一文化之界限,而命恰恰是中国文化中的界限观念。说命可能首先让人想到中国传统的天命观念。但在日常生活中,中国人信的是那个不以“天”为定语的“命”,或者至少也是一个天已由之悄然隐去的命。古语有“安之若命”,今人则说“人不跟命争”或“认命”。这些说法均蕴涵着,命标志着人或人力的限度或边界。而这也就是说,这一意义上的命标志着人本身——人的可能性——的某种限度或边界。边界则意味着     

Being modest makes you feel bad: Effects of the modesty norm and mortality salience on self‐esteem in a collectivistic culture

Terror management research shows that existential terror motivates people to live up to social norms. According to terror management theory (TMT), people can achieve a sense of self‐worth through compliance with social norms. However, this has not yet been empirically tested. Modesty has long been known as an important social norm in Eastern cultures, such as China, Japan, and Korea. The current research examined whether conforming to the modesty norm in response to reminders of death concerns increases self‐esteem for Chinese. In Study 1, following the modesty norm (i.e., explicit self‐effacement) led to decreased implicit self‐esteem, however, this was only the case if mortality was salient. In Study 2, violating the modesty norm (i.e., explicit self‐enhancement) increased implicit self‐esteem – however – again, this was only the case when mortality was salient. These findings indicate that self‐esteem cannot be maintained through compliance with the modesty norm. Implications of this research for understanding the interplay between self‐esteem and social norms in terror management processes are discussed.     

Pastoral excellence and Pastoral Theology: A slight shift of paradigm and a modest polemic

The existence of Pastoral Theology as a discipline is problematic. The possibility of becoming a discipline is discussed as requiring a shift from a clinical/therapeutic to an ecclesial paradigm as its center. The shift would foster a valuing of the pastor as an interpreter of human existence, attention to the need for a pastoral hermeneutic, and an appreciation for particularity. The field needs to attend its intellectual tasks and to assess the debits/credits of its relations to secular disciplines.     

“入华”与“融华”——比较景教与佛教东渐来华的不同遭遇

当两种不同的文化有所接触时,必然发生相互激荡。从宗教的观点而官,基督教和佛教都是超越文化的。然而从人类文化现象来看,两者若想在抽象的理念信仰之外融入生活,它势必是一种文化,必然在文化的范围之内。抽象的信仰理念要生存要发展就必须适当地世俗化。基督教自唐代以来有四次入华传教的经历,即唐朝景教的传播、元朝也里可温教的入华兴衰、明清之际天主教的传入、以及鸦片战争前后基督教各派的相继传入。同样是外来宗教来华,基督教和佛教却有着截然不同的遭遇。本文想以佛教初传来华的经历为衬,通过景教与佛教两者不同经历的比较,分析一下基督教(景教)在唐朝传播最终失败的原因。     

刍议儒释道之"和"

本文探讨传统文化中儒释道对"和"的论述,认为"和"是中国历史文化的特征,古代先哲的生命信仰和思维基础.     

Prevention and treatment of juvenile problem behavior: A proposal for a socio-ecological approach

This study proposes a socio-ecological model representing the relation between emotional and behavioral problems of children and risk factors in the family, at school and in the peer group. An empirical examination of a sample of 150 children at risk for delinquency shows that the model explains 30–40% of the variance in problem behavior. The model is used to provide possibilities for prevention and intervention.