社会转型与民间信仰变迁——泉州个案研究

泉州是我国民间信仰最为繁盛发达的地区之一,也是改革开放后经济社会急剧转型的地区之一。转型社会的几个典型特征——城市化进程加快、人口流动性加大、经济快速提升以及现代社团组织制度初步确立,给泉州民间信仰以深刻影响。泉州民间信仰因之表现出从传统时代民众的公共性事务,向当代信徒的私人性事务过渡的趋势。     

Langue, Parole, et Chanson: On Language as Song in Psychoanalysis and Jewish Philosophy

The view that language is a key to understanding many of the most significant dimensions of human relationships is shared by some post-Freudian psychoanalysts (including Hans Loewald, Stephen Mitchell, and Thomas Ogden) as well as three Jewish philosophers of encounter (Franz Rosenzweig, Martin Buber, and Emmanuel Levinas). They can be seen to suggest that Ferdinand de Saussure’s famous discussion of language as langue and parole, that is, as system and performance, fails to capture its sensory, affective, formative, dialogical, ethical, and even metaphysical features. A dialogue between the psychoanalysts and the Jewish philosophers brings to the fore their common insights and distinctive observations, as well as areas of possible cross-fertilization.     

Loss of Faith: A Qualitative Analysis of Jewish Nonbelievers

Through in-depth interviews with 9 adult Jewish nonbelievers, this study explored the onset of their nonbelief and the degree of their spiritual well-being and compares these results with 9 Jewish believers. Findings indicate a need to revise current theories of religious development and also suggest the potential value of counseling intervention for these nonbelievers.     

The Cocreation of Fantasy and the Transformation of Psychic Structure

This author argues that therapeutic action in child psychoanalytic psychotherapy rests with the creation and transformation of fantasy through play, which in turn shifts psychic structure. The paper details the treatment of an eight-year-old girl whose mother's inability to playfully participate in the inner world of her child interfered with the child's development of a fantasy life. The author suggests that the introduction of objective reality (i.e., interpretations that link the child's play with the real world) potentially impinges on and interferes with the transformational processes of fantasy. Developing the capacity to distinguish reality from fantasy does not take place through a forced accommodation to reality, but rather through the expansion of fantasy and a widening of the realm of the imagination. The elaboration of fantasy in concert with a parent or analyst is what builds the child's capacity to differentiate reality from fantasy.     

Psychoanalysis as science: the inductivist's resistance revisited

The scientific status of psychoanalysis has been the focus of heated debates among philosophers of science and among psychoanalysts. The most recent challenge to psychoanalysis as a science comes from the quarters of the inductivist philosophy of science. Since inductivism is a self-defeating philosophy, it is not surprising that inductivists demand that psychoanalysts pay an unlimited price for their claim of scientific status for psychoanalysis. Most psychoanalysts, in their response to this impossible challenge, unwittingly claim to have paid the price. What is worse, the claim is made in a confused and emotionally charged manner. Hence, psychoanalysts are usually defensive and, thus, in error when repelling (in this way) the attack of the inductivist philosopher. It is not psychoanalysis inductivists attack, but their own commitment to their own logic which leads inexorably to the dissolution of their argument, of all science, and, indeed, of psychoanalysis as well. It seems much more reasonable to postpone any response to the challenges that confront psychoanalysis today and to invest effort in a reformulation of the problem of the scientific status of psychoanalysis. Different rational solutions to the problem may evolve if we take care to become well informed first about the limits of our theoretical frameworks and show readiness to change them, if and when needed. That is to say, we can start with a somewhat tentative, not to say skeptical, frame of mind concerning the very concept of scientific status. We may try to keep and to contain our skepticism to the degree required by the discourse at hand, carry on exploring in our practice, report our results, and discuss them respectfully. We should start by admitting that, quite possibly, our discourse will end inconclusively.     

False Memories,Negative Affects,and Psychic Reality: The Role of Extra‐Clinical Data in Psychoanalysis1

Psychoanalysis as a treatment originated in the idea that neurosis is related to the ways in which individual psychic reality departs from actuality. Psychic reality includes memories, beliefs and their associated affects and fantasies connected with an individual's experience of the inner and outer world. The psychoanalytic determination of what meaningful memories or beliefs are inaccurate, distorted or false ordinarily relies upon principles of intra‐clinical validation. By itself, however, intra‐clinical validation is subject to limitations and pitfalls that conviction alone about what is actual cannot circumvent. Despite this fact, there are remarkably few analytic case reports demonstrating false or signifi cantly distorted memories through the use of data obtained from outside the consulting room. This paucity of reports may be related, at least in part, to the belief that the use of extra‐clinical data is essentially unanalytic or supports resistance. Based on the views that (a) psychic reality cannot be regarded as exclusively subjective or objective but is inherently both; and that (b) a goal of analysis is to achieve a different, acceptable and more accurate view of reality, the authors report a clinical case involving a confi rmably false pivotal memory and its associated negative affects. They discuss theoretical and technical considerations in utilizing extra‐clinical data during the treatment process.     

Mysticism in Chinese Christians and Non-Christians: Measurement Invariance of the Mysticism Scale and Implications for the Mean Differences

In this study, the authors validated the 3-factor, 8-facet model of Hood's Mysticism Scale and explored mean differences in mysticism with 330 indigenous Chinese Christian and 323 non-Christian participants. Confirmatory factor analysis demonstrated good fit for the overall Chinese sample and established measurement invariance of the instrument across the 2 groups. Both groups scored above the midpoint on the total Mysticism Scale, whereas Christians scored significantly higher in the mystical interpretation factor than did non-Christians. Controlling for demographic variables, multiple regression procedures revealed that a high intrinsic religious orientation mediated the association of Christian religious affiliation with mysticism. These results yielded patterns consistent with those found in the West and suggested that the Mysticism Scale was a valid quantitative measure for exploring spirituality issues in Chinese society.     

转型期公共场域诚信缺失的理论思考——基于转型的一种视角

转型期的诚信缺失主要发生在公共场域而不是在私人场域;由于社会结构的变迁,人们的交往、交易不断从“熟人社会”延伸至“公共场域”,但公共场域缺少相应的诚信伦理的约束,失信行为增多;另外,转型期不规范的市场经济条件下,“经济人”的工具理性也会刺激公共场域大量失信行为的发生;公共场域中的诚信重构,首先需要法律制度的援助;其次,从长远眼光来看,仍需要对传统伦理中“特殊主义”的诚信观进行“创造性的转换”,建构公共场域所需要的“普遍主义”的诚信伦理。     

Consuming Religion: Faith in the Future and the Future of Faith

Books reviewed in this article:
John Drane, The McDonaldization of the Church: Spirituality, Creativity, and the Future of the Church
George Ritzer, Enchanting A Disenchanted World: Revolutionizing the Means of Consumption