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从梵文来说,有大小两部不同的经典同名为Sukhāvatīvyūha(极乐庄严);汉文语境中,大小两部经典的古代汉译本都曾以《无量寿经》和《阿弥陀经》之名流传于世,且大本《无量寿经》数十个汉文译本的经名多有不同;敦煌文献中有一部经典虽然题为《大乘无量寿经》,但是与净土三经之一的《无量寿经》内容截然不同。本文辨析不同经名之间的联系和层叠,厘清同名异经、异名同经等情况,揭示大乘经典经名的复杂性。 相似文献
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日本的净土信仰是随着汉译经典的传入而流传到日本的,在日本的古代和中世广为流行,十二世纪后期由法然上人创立了净土宗,从而使日本佛教走向平民,并完成了日本本土化的过程。净土思想的兴起以及法然净土宗的诞生,究其缘由无疑是来自于末法思想在当时时代的流行。法然提出了专修念佛的思想,并将《无量寿经》、《观无量寿经》、《阿弥陀经》视为净土宗所依据的根本经典,他所撰写的《选择本愿念佛集》是该宗派的思想理论的集大成之著作。 相似文献
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正中国社会科学出版社,2018年版本书以20世纪初黑水城遗址所出西夏文《无量寿经》为研究对象,首先厘清了俄国学者在西夏佛典目录中著录为《无量寿经》的五个编号实际上有汉、藏两种不同的来源,并非同一部佛经。其中инв.№2309转译自曹魏康僧铠所译《佛说无量寿经》,инв.№812、953、697和6943译自藏文本,经题《大乘圣无量寿经》,这一佛经的西夏本与现存的汉、藏文本皆不能完全勘同,其翻译所据底本今已 相似文献
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泽者前言唐、宋时期,日本僧人上五台山朝圣求法者甚多,至今仍有两部朝圣名著流传于世,一部是唐代圆仁的《入唐求法巡礼行记》,另一部是宋代成寻的《参天台五台山记》。前者尚为人们所熟知,后者知者较少。此书在日本流传颇广,版本亦多,计有写本十三种,复制本一种,活字本七种,各书中以南宋时期的写本为最早。日本学者平林文雄教授搜集了各种本子,详加校订和考证,作了《参天台五台山记校本并研究》一书,其中第三章“参天台五台山记的传本”, 相似文献
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Sidman M 《The Behavior analyst / MABA》2002,25(1):3-13
Some remembrances of things past, and their possible relevance to things now. These remembrances include notes about informality, research as a social process, student training and evaluation, research grants, thesis and dissertation proposals, and interdisciplinary collaboration. 相似文献
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文本阅读过程中组织策略迁移的研究 总被引:4,自引:1,他引:3
探讨文章阅读中组织策略的迁移问题,包括3个实验。实验1探讨了阅读过程中组织策略对阅读保持的影响,结果表明,使用组织策略能明显地促进阅读文章的信息保持;实验2探讨了前后阅读文章内容有关情况下组织策略的迁移问题,结果表明,在提示的条件下,组织策略迁移可以发生;实验3探讨了在前后阅读文章内容无关情况下组织策略迁移是否可以实现,结果表明,在前后阅读文章内容无关条件下也可以产生组织策略的迁移。本研究结果表明,前后阅读的文章不管内容是否有关,如果它们都适合使用同一组织策略,在提示条件下就可以实现策略的迁移。 相似文献
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夹注是我国传统文献注解的一种形式,是正文的补充和延展。夹注是《读书杂志》常采用的注解方式之一,其内容十分丰富。文章以《读〈管子〉杂志》为例,总结分析了《读书杂志》中夹注的五项主要内容:举例、注音、说明原因、标明互见之所、纠误。 相似文献
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Christopher J. Insole 《International Journal for Philosophy of Religion》2014,76(2):111-128
In his review of my book, Terry Godlove raises some robust objections to the exegesis of Kant that I present in my recent book, Kant and the Creation of Freedom: a Theological Problem (Oxford/New York: Oxford University Press, 2013). I respond to these criticisms in this article. Properly to locate Godlove’s exegetical objections, I dedicate the first section to setting out the arc of the argument I trace. I then set out and treat in turn Godlove’s main objections to my exegesis: that it depends upon an interpretation of transcendental idealism which makes the doctrine ‘flatly inconsistent and probably just silly’; that I neglect the most plausible account interpretation of Kant’s various statements about transcendental idealism; and that I ‘pick and choose’ supporting texts too narrowly, leading to an unbalanced presentation, which is too convenient to my thesis. I conclude with some general methodological reflections—stimulated by Godlove, but not aimed at him—about how historical philosophical texts are often treated. I express some anxieties about the principle of charity that underlies much current exegesis, and ‘rational reconstruction’ of historical texts, and I propose a case for what might be called ‘creative decomposition’ (not of the text, but of the self). 相似文献
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Joseph Aguayo 《The International journal of psycho-analysis》2014,95(5):889-910
While Bion's 1967 memory and desire paper reflected a crucial episode in his clinical thinking during his epistemological period, it was also central to his evolution as a Kleinian psychoanalyst who worked with seriously disturbed adult patients. The author explicates and contextualizes these claims with a new archival document, the Los Angeles Seminars delivered by Bion in April 1967, and the full‐length version of Notes on memory and desire. Bion here instigated a radical departure from years of theory‐laden work when he made his clinical work and ideas accessible to a new audience of American Freudian analysts. While this new group was keenly interested to hear about Bion's clinical technique with both borderline and psychotic patients, there were varied reactions to Bion's ideas on the technical implications of the analyst's abandonment of memory and desire. Both the Los Angeles Seminars and Notes elicited responses ranging from bewilderment, admiration to skepticism amongst his audience of listeners and readers. These materials also however allow for a more complete and systematic presentation of important ideas about analytic technique – and while his ideas in this domain have been long valued and known by many psychoanalysts, this contribution stresses the crucial aspect of the reception of his ideas about technique in a particular American context. American analysts gained a much more explicit idea of how Bion worked analytically, how he listened, formulated interpretations and factored in the analyst's listening receptivity in the here‐and‐now. The author concludes with a consideration of the importance of Bion's American reception in 1967. 相似文献
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In his recent book on revelation, Jorge Gracia rejects the authorial intention view of textual interpretation, arguing that
the only interpretation that makes sense for texts regarded as divinely revealed is theological interpretation. Both his position
and the authorial view face the problem of the Hermeneutical Circle. I contend that the arguments he provides in his own defense
do not successfully avoid the circularity present in his own view. His thesis about expected behavior might provide resources
for a solution, but this thesis in turn can be used to respond to his own objections against the authorial intention view
of interpreting divinely revealed texts. 相似文献
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Duncan Pritchard 《International Journal of Philosophical Studies》2013,21(3):283-307
G. E. Moore famously offered a strikingly straightforward response to the radical sceptic which simply consisted of the claim that one could know, on the basis of one's knowledge that one has hands, that there exists an external world. In general, the Moorean response to scepticism maintains that we can know the denials of sceptical hypotheses on the basis of our knowledge of everyday propositions. In the recent literature two proposals have been put forward to try to accommodate, to varying extents, this Moorean thesis. On the one hand, there are those who endorse an externalist version of contextualism, such as Keith DeRose, who have claimed that there must be some contexts in which Moore is right. More radically still, Ernest Sosa has expanded on this externalist thesis by arguing that, contra DeRose's contextualism, Moore may be right in all contexts. In this paper I evaluate these claims and argue that, suitably modified, one can resurrect the main elements of the Moorean anti-sceptical thesis. 相似文献
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William J. Friedman 《Cognitive development》2011,26(4):397
Recent research on children's thinking about the future has taken multiple directions, many of which are illustrated in the contributions to this special issue. In this commentary the topic is discussed in the context of research on children's understanding of time, and some of the adaptive challenges of thinking about the future are considered. The studies in this issue show the emergence of some components of thinking about the future in early childhood. More research will be needed to illuminate abilities acquired at later ages and the representations and processes underlying humans’ thinking about the future. 相似文献
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Jan Abram 《The International journal of psycho-analysis》2016,97(2):489-501
In this Commentary I will first of all summarise my understanding of the proposal set out by Béatrice Ithier concerning her concept of the ‘chimera’. The main part of my essay will focus on Ithier's claim that her concept of the chimera could be described as a ‘mental squiggle’ because it corresponds to Winnicott's work illustrated in his book ‘Therapeutic Consultations’ (1971). At the core of Ithier's chimera is the notion of a traumatic link between analyst and patient, which is the reason she enlists the work of Winnicott. I will argue, however, that Ithier's claim is based on a misperception of the theory that underpins Winnicott's therapeutic consultations because, different from Ithier's clinical examples of work with traumatised patients, Winnicott is careful to select cases who are from an ‘average expectable environment’ i.e. a good enough family. Moreover, Winnicott does not refer to any traumatic affinity with his patients, or to experiencing a quasi‐hallucinatory state of mind during the course of the consultations. These aspects are not incorporated into his theory. In contrast (to the concept Ithier attempts to advance), Winnicott's squiggle game constitutes an application of psychoanalysis intended as a diagnostic consultation. In that sense Winnicott's therapeutic consultations are comparable with the ordinary everyday work between analyst and analysand in a psychoanalytic treatment. My Commentary concludes with a question concerning the distinction between the ordinary countertransference in working with patients who are thinking symbolically in contrast to an extraordinary countertransference that I suggest is more likely to arise with patients who are traumatised and thus functioning at a borderline or psychotic level. 相似文献