A thought on the nature of psychoanalytic theory

In this paper I suggest that much of recent experiment in analytic theory, even widely diverse approaches, has a common denominator the problem of the conceptual vacuum created by the shift away from a central creative position of the idea of psychic mechanisms. I try to illustrate, by comparing theories of Bion and George Klein, that this movement seems to point in the direction of considering now what is uniquely psychoanalytic about our theories. I content that what is unique about psychoanalytic theories is that they are involved in the experiential core-function of the applied science by becoming internalized and used symbolically to aid the analyst inwardly to endure persecutory anxiety and loss of the sense of objective reality, and so maintain the analytic position.     

全真道的心性道德修养论探析

全真道吸取儒佛之精华,形成了颇具特色的心性道德修养理论和方法。本文探讨了全真道心性修炼的道德蕴涵;修炼心性道德的重要作用;心性道德修养的方法及心性道德修养力图达到的理想境界。     

No Sympathy for the Devil: Narratives about Evil

Christian religious experiences usually take place within the context of a religious group or community. Some of these experiences play a central role in propagating and sustaining group identity and belief. In many Pentecostal and charismatic communities, the most conspicuous experiences of this kind are those orchestrated by the devil, including 'demon possession' and 'supernatural assault'. Often, these encounters are thought to be part of an ongoing 'spiritual war' between the forces of good and evil. Christian victory in this war clarifies and strengthens community identity. Employing an ethnographic approach, this article examines the importance of storytelling in relation to this process. Through an analysis of three oral stories, it is suggested that storytelling is the means through which experiences of evil are interpreted and understood and that it is the essential way in which these experiences are communicated by members of a community to one another.     

荀子“性恶”论辨正

荀子所言的"性"和"恶"都有其自身特殊的含义,"性"是指人的自然生理欲求与反应以及心表现出来的天生的"知"与"能","恶"是指人的行为或社会秩序不符合礼义之道而表现出"偏险悖乱"的状态.在此基础上,荀子认为心生而不具有礼义之道,故不能以礼义作为思虑的标准,因此心的认知常常表现为偏执之蔽,进而在面时情欲时亦无法做出正确的判断和选择,最终做出"偏险悖乱"的行为而成恶了.所以,荀子所谓的"性恶"是指作为"性"之心由于生而不具有礼义,且亦不能认知礼义之道而易导致事实上的非礼义的"偏险悖乱"的状态.     

邪恶的两张面孔:根本的邪恶和平庸的邪恶——汉娜·阿伦特对极权主义制度下的邪恶现象的批判

汉娜.阿伦特对极权主义制度下的邪恶现象有两种表述方式,即“根本的邪恶”和“平庸的邪恶”。前者的根本特征表现为破坏了人类发展和和进步的概念,致力于把人变成多余的人的事业,以及消灭了人的法律人格、道德人格以及作为个体的人;后者的特征体现为无思想和肤浅性。阿伦特为思考极权主义专制制度下邪恶现象产生的根源以及个人应该担负何种道德责任提供了一种全新的视角,从而为建立一种以思想为核心的个人责任伦理提供了理论上的可能。     

简论文艺复兴时期的现实善恶观

文艺复兴时期的善恶观一方面纵情宣扬世俗物欲的幸福,另一方面竭力歌颂现实理性的德性和自由,同时还自觉揭示了人性及现实善恶的矛盾.这既为后来的善恶理论奠定了基础,又有着至今仍须警惕的局限性和教训.     

A test of the hypothesis about the two-dimensional nature of the Marlowe-Crowne Social Desirability scale

This paper presents the results from two related studies concerning the internal structure of the Marlowe-Crowne Social Desirability (MD-SD) scale. Study 1 tested the hypothesis that attribution and denial are two major components of the MC-SD scale by factoring the intercorrelations among the MC-SD items using the correlated multiple-group common factor analysis, and the results supported the hypothesis. Study 2 investigated the differential validity of these components for predicting scores on the Lie scale, the K scale, and the Repression-Sensitization scale. The attribution and denial components were found to be differentially related to the K scale and the Repression-Sensitization scale but not the Lie scale. These results were also interpreted as partially supporting the hypothesis.     

God and Evil: A Dialogue

There is a lot of badness around. And many have concluded that there is, therefore, no God. Why? Because God is commonly said to be omnipotent (all‐powerful), omniscient (all‐knowing), and good, and because it seems hard to see how such a God could ever permit the existence of the horrors we find in the world. But does evil show that God does not exist? Many people believe that it does. But what might they say to someone who takes the opposite view? Perhaps they might start by arguing as John does with Ron in the following discussion.     

In search of the elusive nature of clinical psychoanalytic theory

Two case vignettes illustrating different ways of listening to clinical material are presented. The author discusses some limitations of clinical psychoanalytic theory that stem from the fact that primary unconscious processes are, by their very nature, impossible to describe in a language regulated by secondary processes. Hegelian dialectics, first addressed in psychoanalysis by Lacan and later elaborated in the work of Green, as well as the use of paradox by Winnicott and the formalistic approaches of Matte Blanco and Bion, are briefly reviewed as alternative formulas. As psychoanalysts, we are condemned to live with doubt, and neither clinical theories nor metapsychology offer escape from this reality.     

Learned helplessness, attribution theory, and the nature of cognitions: A critical evaluation

Seligman’s learned helplessness model of depression has received a great deal of attention in the literature during recent years. The model claims that depressives typically invoke internal, stable, and global causal explanations for negative life events. An examination of the experimental evidence suggests that the model does not enjoy unequivocal empirical support. Differences between depressed and nondepressed individuals in terms of their cognitions are found to be both smaller and less consistent than hypothesized, and the causal role ascribed to depressive attributional style is questioned. It is suggested that these inconsistencies arise because of the nature of the experimental work carried out and the failure to examine attributions in ecologically sound environments. Having already turned to attribution theory in order to resolve earlier inconsistencies, it is argued that the model could further benefit from an examination of that part of attribution theory concerned with the circular nature of causal explanation. This review arose from the empirical work of the Leeds Family Research Centre. Department of Psychology, University of Leeds, and in particular has benefited considerably from discussions with Peter Stratton, Dorothy Heard, Helga Hanks, and Chris Brewin.     

Hear No Evil,See No Evil,Think No Evil: Ethics and the Appeal to Experience

This essay distinguishes three types of appeals to experience in ethics, identifies problems with appealing to experience, and argues that appeals to experience must be open to critical assessment, if experientially-based arguments are to be useful. Unless competing and potentially irreconcilable experiences can be assessed and adjudicated, experientially-based arguments will be problematic. The paper recommends thinking of the appeal to experience as a kind of story telling to be evaluated as other stories are.