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心理学是研究人的心理现象的科学。 心理现象的本质是什么?这是心理学的根本性的问题。它的如何解决,关系着心理学的方向。在心理学的发展史中,这个问题不时引起争论,是完全可以理解的。 唯心论者说,世界上有种非物质的某种特殊的东西,叫做‘灵魂’,或者称为‘绝对精神’。人的心理现象,就是寓居于身体内面的‘灵魂’活动的结果;或者说是‘绝对精神’运 相似文献
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著名文学史家勃兰兑斯说:“文学史就其最深刻的意义来说,是一种心理学,研究人的灵魂,是灵魂的历史。”(《十九世纪文学主流·引言》)推而广之,艺术史又何尝不是如此呢?所以以文学艺术为主要研究对象的美学,生来就和心理学结成不解之缘,在我国更有着相同的兴衰命运。80年代以来,随着改革开放潮流,美学“东山再起,心理学也兴旺发达起来。仅仅十年间,心理学的一个小分支—— 相似文献
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术语规范化是一门学科成熟的标志之一。作为现代心理学“首席”术语的心理,乃源自灵魂而非精神。从西方舶来后,却将它与精神和心灵混用,使心理学主干术语远离规范化的要求。从理论心理学“本土化”的研究取向出发,本着以“我”为主的学术立场,建议按术语单义性和大众习惯性的原则来英译心理学中三个主干术语—心理、心灵和精神。 相似文献
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1879年,德国心理学家冯特建立了心理学实验室,标志着科学心理学的诞生。100多年来,心理学家通过不懈的努力,使心理学在研究深度和广度上取得了突飞猛进的发展。然而综观我们儿童心理学的发展历史和研究现状,虽然采用实验手段来研究儿童心理学问题的人在增多,但在整个研究中还不 相似文献
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杨足仪 《医学与哲学(人文社会医学版)》2008,29(3):35-37
世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。 相似文献
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《哲学研究》2018,(12)
无论是在柏拉图那里还是在亚里士多德那里,在他们颇具代表性的灵魂二分或三分学说中均没有意志概念的位置。我们可以说,在古典希腊道德心理学中并不存在着一个意志概念。而当我们进一步考察与意志概念相关的行为道德责任问题,特别是考察亚里士多德的自愿与不自愿概念时,我们可以发现欲望和理性二元结构是古典希腊道德心理学解释行为道德责任的主要思想资源,在这样的一个结构中意志概念是缺席的。赖尔与威廉斯等人所代表的极端观点认为,没有意志概念的古希腊道德心理学比有意志概念的现代道德心理学在解释与说明人的行为上可能更为成功。这种观点值得商榷,意志概念不是一个心理官能和心理活动的概念,而是同行为的主体性相关。古典希腊道德心理学在根本上是一种自然主义行为心理学,它所根本缺失的恰恰是行为的道德责任概念。 相似文献
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西格蒙德·弗洛伊德(Sigmund Freud,1856——1939)是奥地利精神病医生,精神分析派心理学的创始人。弗洛伊德是二十世纪最有影响的人物之一。他的学说以变态心理为依据,研究的对象是他以前的心理学家所忽视的人的精神活动中的无意识。精神分析心理学是一种深度心理学,不停留在心理的表面价值上。因此,可以说弗洛伊德是研究人的无意识领域的开拓者。弗洛伊德还沟通了心理学与文学的联系,开拓了文学研究的新领域,对作家和文学批评家进一步刻画人物的内心世界和深入地分析人物的 相似文献
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There has been little scholarly attention given to explaining exactly how and why Socrates thinks that wrongdoing damages
the soul. But there is more than a simple gap in the literature here, we shall argue. The most widely accepted view of Socratic
moral psychology, we claim, actually leaves this well-known feature of Socrates’ philosophy absolutely inexplicable. In the
first section of this paper, we rehearse this view of Socratic moral psychology, and explain its inadequacy on the issue of
the damaging consequences of wrongdoing. We then go on to provide our own account of the way in which injustice damages the
soul, and then draw conclusions about how Socratic moral psychology should be understood. 相似文献
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The bark and bite of the logically negative soul: further reflections on Rilke's dog of ‘divine inseeing’
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Greg Mogenson 《The Journal of analytical psychology》2015,60(2):267-280
Following on the approach taken in the previous essay, this article critically reflects Rilke's account of his having imaginatively entered into the interior of a passing dog more deeply into itself. In doing so, it illustrates the concepts of logical negativity and absolute negative interiorization, which are core concepts of the speculative turn within analytical psychology that is known by the name ‘psychology as the discipline of interiority’. Just as analytical psychology often thinks in terms of the alchemical figure of ‘the stone that is not a stone’, so in this article the bark and bite of a logically negative ‘dog that is not a dog’ is grappled with. Further insights into what is meant by the author's phrase, ‘the Archimedean‐less interiority of the soul’, are imparted. 相似文献
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A uniquely Islamic theoretical framework for an Islamic psychology has yet to be established. To do so requires that we understand how human beings are conceptualized within the cosmology that characterizes the Islamic tradition. This paper presents a model of the soul from within an Islamic paradigm, generated through a grounded theory analysis of interviews with 18 key informants with relevant academic or religious expertise. The model elaborates aspects of a mechanism for the development of the soul that constitutes a potential foundation for an Islamic theory of human psychology and has particular relevance for Islamic approaches to psychotherapy. 相似文献
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Robert D. Romanyshyn 《Humanistic Psychologist》2015,43(1):109-118
In December 2013, the Dallas Institute of Humanities and Culture sponsored a conference to celebrate the life and work of James Hillman. My article is an open letter to a colleague and friend that continues conversations we had over the years on the issue of the language of psychology and the logos of soul (ψυχολογ?α). In my letter, I suggest to James that psychology has a monumental problem in its addiction to nouns and, alongside him, I explore the possibility that the soul's speech is a verb the moods, tenses, and voices of which configure psychological life and its style of discourse in ways that offer an alternative to the dominant scientific paradigm and the mode of discourse in psychology today. This letter in memory of James compliments the article I wrote in memory of my mentor, friend, and colleague, J. H. van den Berg, that appeared in these pages last year. Over a period of 35 years, each has been a companion for me in the dialogue between phenomenology and depth psychology. 相似文献
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Coon DJ 《History of psychology》2000,3(2):83-103
This article explores William James's transformation of the religious soul into the secular self in The Principles of Psychology. Although James's views on the self are familiar to many historians of psychology, the article places his treatment of the self within the broader social and cultural context of a secularizing, industrializing society. There were palpable tensions and anxieties that accompanied the cultural shift, and these are particularly transparent in James's Principles. James attempted the project of secularizing the soul in order to promote a natural science of the mind but with marked ambivalence for the project, because it left out some of the moral and metaphysical questions of great interest to him. 相似文献
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Kenneth Lambert 《The Journal of analytical psychology》1977,22(4):367-372
M eier , C arl A lfred , M.D. Jung's analytical psychology and religion.
J acoby , J olande . Masks of the soul.
G roddeck , G eorge . The meaning of illness.
J ahoda , M arie . Freud and the dilemmas of psychology. 相似文献
J acoby , J olande . Masks of the soul.
G roddeck , G eorge . The meaning of illness.
J ahoda , M arie . Freud and the dilemmas of psychology. 相似文献
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D. Steven Nouriani 《Psychological Perspectives》2017,60(3):386-394
For thousands of years, humanity has grappled with questions about the nature of the mind, the soul, and imagination, wondering from whence images come. The quest to deepen our understanding of mental images and imagination has, by itself, been instrumental in the development of consciousness. Depth psychology still struggles with fundamental questions about the origins of imagination. The concept of the mundus imaginalis, which was introduced by James Hillman into analytical psychology, has its origins in Sufism, the largest form of Islamic mysticism, and was borrowed from the work of Henry Corbin, a major scholar on Islam. This article brings together some ideas from physics with clinical observations and theoretical ideas on mundus imaginalis from analytical psychology and mysticism, and proposes that depth psychotherapy and analysis often involve a deeper connection to mundus imaginalis, requiring a coniunctio between body and spirit. Furthermore, the complex union between mundus imaginalis, body, and spirit may often lead spontaneously to the activation of synchronicity in the dynamic energetic analytic field, further facilitating individuation, healing, and transformation. These ideas have profound implications for a deeper understanding of various states of reverie, including bodily experiences and psychospiritual images/states in the dynamic transference–countertransference field, as well as in art and creativity. 相似文献
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Jessica MOSS 《Philosophy and phenomenological research》2006,72(3):503-535
Plato links pleasure with illusion, and this link explains his rejection of the view that all desires are rational desires for the good. The Protagoras and Gorgias show connections between pleasure and illusion; the Republic develops these into a psychological theory. One part of the soul is not only prone to illusions, but also incapable of the kind of reasoning that can dispel them. Pleasure appears good; therefore this part of the soul (the appetitive part) desires pleasures qua good but ignores reasoning about what is really good. Hence the new moral psychology of the Republic , not all desires are rational, and thus virtue depends on bringing one's non-rational desires under the control of reason. 相似文献