论坛荟萃

论坛荟萃邢贲思：真理标准问题讨论的焦点和实质真理标准问题的讨论是因为有人提出“两个凡是”的错误观点而引发的。“两个凡是”这种观点向人们提出了一个问题：判断一切理论上、方针政策上的是非的标准究竟是什么？“两个凡是”的观点把领袖的决策和指示，也就是把一种...     

我们的文化走向何方——评思竹《巴别塔之后——雷蒙·潘尼卡回应时代挑战》

当今人类正处于第一轴心时代向第二轴心时代的转化之中。我们关于自我、社会、世界、价值和真理等观念都面临新的挑战。不少思想家从各自的领域做出相应的回应,在诸多的回应中,像潘尼卡、库比特等人的回应最具有整体性。思竹将潘尼卡的思想作为她的博士论文的课题,经过三年的努     

笛卡尔永恒真理创造学说的内在悖论

笛卡尔在1630年提出了著名的"永恒真理的创造"学说,并坚持终身。这一学说指出,永恒真理,即形而上学、逻辑学、数学等学科的最首要的真理是上帝所创造并保存的,上帝还同时保证永恒真理的不变性。然而笛卡尔却同时认为上帝是无限而不可理解的,并对其所创造的永恒真理持有完全自由与无分别的态度,由此这些真理的不变性又遭到了威胁。本文通过分析这一学说中上帝的创造、永恒真理与世界的关系以及永恒真理的永恒性与不变性的含义而揭示了这一悖论的内在含义。对于这一悖论的理解有助于我们理解笛卡尔哲学中上帝维度的复杂性,并能够反映笛卡尔将传统神学论题转变为现代形而上学的过程中的困难与挑战。     

坚持实践第一:高举邓小平理论伟大旗帜的基本出发点

20年前的真理标准大讨论，其实质是冲破长期盛行的教条主义思想禁铜，坚持实践第一，在实践中捡验真理，在实践中创造真理，在实践中发展真理，真理标准大讨论为中国特色社会主义发展道路的开辟和邓小平理论的形成奠定了最重要的思想基础。正是在这个意义上，我们说真理标准大讨论的内涵与邓小平理论的精髓是完全一致的，它在马克思主义发展的长河中和建设有中国特色社会主义的征途上将具有永久性的启迪意义。今天，我们纪念真理标准大讨论，最重要的就是要坚持实践第一，在跨越新世纪的实践中不断增强高举邓小平理论伟大旗帜的自觉性和坚定…     

真理的抽象性和具体性及其统一再探

关于真理的抽象性和具体性及其统一,我曾作过初步探讨(参见拙作《真理在本质上是抽象和具体的辩证统一》,《国内哲学动态》1981年第8期)。《国內哲学动态》今年第6期发表尹瑜新同志《要正确运用“抽象”与“具体”这对范畴》一文,对这个问题提出了异议,但我不能同意尹文的观点。现就这个问题作进一步探讨,求教于尹瑜新和哲学界的同志。尹文认为,“真理是抽象和具体的统一”的提法是把抽象和具体这对范畴在同一对象上同时用于形式和内容两种不同的涵,这里的抽象只是就真理的形式而言的。我认为,真理不仅在形式上具有抽象性,而且在内容上也具有抽象性。当我们提出真理的抽象性和具体性     

现象学和经验主义的意义标准

自从A.J.艾耶尔的《语言、真理和逻辑》第一版出版以来,已经出现了许多文章——特别是C.G.亨普尔的《经验主义意义标准的问题和变化》一文——它们向艾耶尔的经验主义的意义标准即可证实性标准的一致性提出了挑战。这个意义标准把所有不能判定真假的陈述一概贬入毫无意义之列。这样的陈述,按照艾耶尔的观点,与哲学和科学都应该是无关的。人们对于艾耶尔标准的批评,迫使艾耶尔对自己的观点进行了修改,但是,这些修改似乎仍然     

新世纪中国穆斯林的发展

马驭方在《中国穆斯林》2004年第1期撰文,认为我国将在新世纪实践的全方位转轨,对中国穆斯林来说既是机遇,也是挑战。发展市场经济的过程中,在进行广泛的区域贸易、海外贸易、旅游和劳务输出方面,中国穆斯林有着其特有的便利条件;在文化多元化的今天,中国穆斯林所具有的伊斯兰“认一论”真理,是穆斯林发挥凝聚力、提高道德素质的精神力量,同时使伊斯兰文化在她的信仰群体的努力开拓下,向世人展现其本来面目,为我国的精神文明建设做出贡献;在政治方面,优良的文化和真理的信仰使穆斯林在道义的名份和公正为民的信仰原则下,为最终实现社会的正…     

近年来真理定义探讨综述

有关真理定义问题，一直为我国学术界所关注，尤其到了９０年代，有了更进一步的深入和发展，笔者将近年来有关真理定义的讨论作一综述。大体上说来，有关真理的定义，主要有以下几种观点。一、关于认识论范畴的真理定义认为真理属于认识论的范畴，主张从认识论的角度来界...     

价值真理是科学的概念吗?——与袁贵仁同志商榷

袁贵仁同志的《论价值真理概念的科学性》一支(载《哲学研究》1985年第9期)从真理论的角度对价值问题进行了比较细致的探讨,富有启发。但是细读袁文,却感到文章的两个基本论点都是值得商榷的。一是价值真理概念的客观依据问题,二是真理概念的解说问题,以及与此相关的价值真理概念同马克思主义真理论的一致性问题,归结起来就是:“价值真理”能否作为真理的普遍形式而成为科学的真理概念?下面谈些个人的浅见,向该文的作者和读者请教。     

《<反杜林论>论述了相对真理和绝对真理的辩证关系吗》

《反杜林论》未论述相对真理和绝对真理关系,可从三个方面见出。一、恩格斯针对杜林绝对主义的真理观,只着力论述了真理的相对性问题,指出任何真理都是不断发展的,人类永远不可能获得具有思维的至上性和无条件真理权的“永恒真理”,人的认识成果总具有相对     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.