东西方关于自我意识及其转化研究的比较

通过对中国古代禅宗、道家和西方精神分析等心理学流派关于自我意识结构的划分,意识和无意识的关系,以及治疗目标和方法等问题进行了跨文化的比较,认为历史上关于自我意识修炼的各家学说实为殊途同归,核心概念所描述的心理现象实为“同物异名”,它们都是洞察与塑造人之本性的艺术。     

自我意识及其研究概述

自我意识一直是经久不衰的研究课题。本文对自我意识、自我概念和自我三个容易混淆的概念作些比较 ,并对西方关于自我概念的功能、自我调节、自我策略等研究新进展作一概述     

试论先秦道家关于自我意识的思想

中国社会发展到春秋战国时期,关于自我意识的思想,已得到很大的发展。以孔子为代表的儒家就是如此。例如孔子、孟子、荀子等已把“反省”,“以己度人”的思想发展到高度,而这些思想正是自我意识的表现。对此,我已在拙作《试论先秦儒家关于自我意识的思想》中谈及,现在试问以老子为代表的道家对于自我意识问题的看法怎样呢     

我国近十年自我意识研究概况

一、关于自我意识概念的研究1.自我意识概念的定义。鉴于目前国内外的自我意识研究都不成熟,学术界对自我意识概念的定义尚未统一,几乎每个研究者都持有与人不同的定义。目前国内已有的定义主要有:(1)自我意识是人对自己的心理活动之过程、内容和特点的觉察;(2)自我意识是个体对自己的认识和态度;(3)自我意识是主体对自身的状态以及自身与外界关系的反映;(4)自我     

黑格尔《精神现象学》中的劳动思想

在《精神现象学》这部波澜壮阔的意识发展史中，黑格尔在“自我意识”“理性”和“宗教”三个阶段着重论述了人类劳动的发展过程和表现形式。其中，劳动对自我意识的确立是学界关注最多的话题，甚至被视为《精神现象学》关于劳动的唯一观点。这种看法有失片面。因为苦恼意识使得劳动和享受丧失了意义，最终自我意识仅凭劳动无法确立起来。从总体上看，黑格尔关于劳动的论述还涉及劳动与苦恼意识的关系、劳动对交往的作用、宗教中的精神劳动等多维面向。     

论自我意识发生和发展的若干问题——与“谈谈关于正确理解青年的自我意识及其发展”商榷有关问题

正如“谈谈关于正确理解青年的自我意识及其发展”(以下简称“论文”)一文所指出的那样,目前我国心理学界关于自我意识问题的看法,还存在着分歧。越来越多的学者承认,人确实存在着自我意识,并调节着人的思想行为。分歧的产生,主要是由于对     

关于自我意识发展研究轨迹的探索

不少学者曾正确地估价自我意识在社会交往及个体生活中有极其重要的意义,他们认为,人类之所以能够达到自主全是有了自我意识,而人的自我意识发展究其实质是人逐渐走向自主乃至自由的过程。在此意义上,自我意识的发展标志着个人心理成熟度。因此,关于自我意识发展的研究在心理学科领域内应是十分重要的。这方面的研究据我们所接触的资料     

我国中、小学生自我意识发展调查研究

自我意识是人的个性的重要特征,它对儿童个性发展起着调节制约作用,它是儿童进行自我教育的基础。了解儿童自我意识的发展,从而培养他们学习的自觉性和独立性以及共产主义道德品质,是我们目前学校个性教育的一项重要任务。西方关于自我意识的研究已有很长的历史,但直到近年才有所进展。     

人的自我认识

·“人是什么？”始终是人的自我认识史中的一个中心问题·马克思关于人本身的实践的唯物主义观点是人的理论的核心内容·人总是处在不断的自我塑造中,人的自我认识是没有止境的人是这样一种存在物,他不仅存在着,而且能够意识到自己的存在,具有关于自己存在的自我意识;在这种自我意识的基础上,他还力图对自己的存在进行自我认识并作出解释。并不是任何存在物都有关于自己存在的自我意识、都能自己认识自己的存在并对自己的存在作出解释的。比如自然界,一直客观地存在着,并且是一切存在物所以存在的总根源,但它并没有关于自己存在和…     

儿童自我意识情绪的发展

1　引言　　有关情绪的研究仍然是目前研究的主题。Bridges(1932 )曾假设 ,婴儿在出生时就表现出两种相反的情绪 ,消极情绪和积极情绪 (self consciousemotion)。Michael在此基础上强调儿童的认知过程在情绪发展中的重要作用 ,自我意识的产生促进了一类新情绪的产生 ,即自我意识情绪 (self consciousemotions)。自我意识情绪是以个体是否能遵守自己内化的标准为基础的 ,自我意识情绪的发展要求有一定程度的智力发展。一岁不到的儿童感觉到的高兴、悲伤、害怕、愤怒等被心理学家称为初级情绪。大量关于情绪的研究都只涉及到这些初级情绪 ,次…     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.