《周易四笺》的符号学解读

本文的目的在于从符号学的角度解读茶山丁若镛的《周易四笺》。西方的符号学与《周易》是目的不同的体系。不过由于《周易》是由六十四卦和三百八十四爻的符号构成,因此符号学读法与《周易》文本的本质性格是完全吻合的。《周易》符号论的特征在于运用泛符号主义的观点把宇宙的森罗万象看成是符号界。在《周易》里,有记录特定历史事件的卦爻辞,由此我们可以找到复原诞生符号的历史文化空间的决定性线索。笔者将通过探讨茶山对这些卦爻辞的解释,重温茶山的解释所具有的可行性。     

从数理逻辑观点看《周易》

《周易》是中国古代的一部重要经典。它流传于世界各主要国家。国内外的很多学者对这部书从许多方面进行了研究,取得了不少成果。但用数理逻辑的方法研究《周易》则是一种新的尝试,本文抛砖引玉,以期引起讨论,深化对《周易》的研究。一、《周易》的主要逻辑思想《周易》虽然不是一部逻辑专著,但却充满形式化的逻辑思想。它不但有语形学,而且有语义学。从逻辑的角度看,《周易》的两个组成部分一《易经》和《易传》是统一的,它们构成一个统一的逻辑系统。     

李光地与《易》学

李光地是我国文化史上一位杰出人物,更是闽学界一位成绩卓著的学者。他为官清勤自历,治学严谨精微,为时雅望。作为一代鸿儒,李光地不仅精通孔孟之学,而且广涉经史。在《易》学领域,李光地是继朱熹之后的又一位思想深邃的专家。他撰有《周易通论》、《周易观象》、《周易观象大指》、《易义前选》、《周易折中》等书。数十年中,他既潜心研讨作为“正传”之《易》学,又审慎地发掘作为“别传”的《易》学之秘义。李光地在《易》学中的创获颇多,本文拟就其《周易折中》及《周易参同契注》略加考析。     

普通语义学

沙夫用波兰文写的《语义学引论》已译成英文(《Introduction to Semantics》,伦敦1962)。《普通语义学》是《语义学引论》中的第四章。译者是从英文本译出的。沙夫简略地介绍了普通语义学。沙夫说,普通语义学是和卡尔纳普、塔尔斯基等人的语义学完全不同,也和莫里斯的符号学不同。卡尔纳普等人的语义学是关于科学语言的意义的理论,和逻辑密切相关。莫里斯的符号学则范围较广,涉及了各种记号的各种意义以及符号与语言在社会中的交际作用。而由美国柯日布斯基所创立的普通语义学,却是“研究人类个人对于语义环境的神经语义的与神经语言的反应的科学”,或者说,是研究“人如何使用语词与语词如何影响那些使用它们的人”的科学。普通语义学认为,人     

《狹义认識論》导言

最近克劳斯发表了一部以“研究”逻辑语义学为中心内容的著作:《狭义认识论》(《Spezielle Erkenntnistheorie》,VEB Deutscher Verlag der Wissenschaften,Berlin 1965,383 Seiten)。作者在本书“前言”里说,生产自动化、采用电子计算机、企业组织与经济规划的现代形式要求对符号学作“科学的研究”,但是,这门学科迄今在很大的程度上都“被忽视了”,因而许多自然科学代表人物“对马克思主义哲学没有采取正确的态度”,并且在社会科学里出现了“许多教条主义与肤浅的经验主义的现象”。而本书的任务就是要建立“一门以科学态度来研究的语义学”。作者在本书“前言”里还说,虽然语句学、语义学与语用学的划分起源于现代数理逻辑奠基人C.D.皮尔士,而皮尔士在许多方面都与实用主义有联系,但“这并不妨碍我们承认这个课题对现代认识论与科学方法论具有决定性的意义”。作者还援引了列宁在《唯物主义与经验批判主义》里关于如何对待资产阶级政治经济学教授所说的那段话,表示他自己要研究和吸取资产阶级哲学家的“研究成果”。这里译出的“导言”,集中地表现了克劳斯想“建立一门马克思主义符号学”、用符号学来“补充”马克思主义认识论的企图。作者抄袭皮尔士和莫里斯的观点,把符号学规定为“语言符号的一般理论”,把符号学分为四个部分:研究符号与符号的关系的语句学,研究符号与反映的关系的语义学,研究符号与客体的关系的信号学,研究人与他所使用的符号的关系的语用学。克劳斯反对把符号视为“客观存在的对象的反映”,他说,“我们从来都不能说,符号以某种方式依赖于客体,与客体有因果关系”。他认为,符号只是通过反映而跟被反映的客体有关。他公然声称,“我们可以在某种程度上称符号学为认识论的一个分支”。在这以前克劳斯还写了概括地讨论符号学问题的《符号学与认识论》(柏林德国科学出版社1963年)、专门讨论语用学问题的《语词的威力》(柏林德国科学出版社1964年)、部分地涉及语句学问题的《现代逻辑》(柏林德国科学出版社1964年)以及一些论文。民主德国的某些哲学家对他的这种研究趋势赞扬备至,说什么克劳斯的著作“采取了反教条主义的立场”(《统一》杂志1965年第6期),“将若干神圣的禁物抛于舟外,沉诸大海”,“丰富了马克思主义认识论”(《德国哲学杂志》1965年第4期)。     

析《太玄》构架形式

<正> 《太玄》是西汉末年著名思想家扬雄的代表作,是一部很有价值的书。精通《周易》的尚秉和先生在《周易尚氏学》中说,后儒释《周易》,莫过于扬雄的《太玄》,并在书中数引《太玄》以明《周易》。《太玄》以汉代天文历法的科学成就为基础,建立了一个与自然科学相结合的,具有很高思辨性的哲学体系,在中国哲学史上有相当的地位和影响。因此,《太玄》是研究中国哲学史,尤其是汉代哲学史的重要史料。但它又是以深奥晦涩而著称的一部书。它刚问世时,就被人们视为是难读的书,连学识渊博的刘歆也说:“今学者有禄     

汤一介“新轴心时代”瞩望与“新易学”开拓

汤一介思想承百代之流而会今世之变,他围绕"新轴心时代"的论述和构建中国解释学的努力乃其重要表征。汤一介早年已关注《周易》并就与之相关的哲学史、哲学问题展开探讨,而因其晚年提出创建中国解释学的主张与"新轴心时代"的判断和思考大体一致,所以在阐发、构建《周易》解释学时凸显出新时代中西哲学会通和中国文化内在超越的特点。通过对汤一介致思理路与具体论述的梳理,本文进一步延伸了对"新易学"概念、方向与思想定位等方面的思考。     

卦序与时义:程颐对王弼释《易》体例的超越

与北宋的大多数易学家同样,程颐的《周易》注释也是在与王弼《周易注》的对话关系中展开的。对于伊川而言,要想真正超越王弼以老庄为根柢的易学解释、重建属于儒家的易学系统,关键在于能否构建起一套与王弼的释《易》体例有着本质区别的解《易》原则。在根本的解释学姿态上,程颐继承了王弼的立场。同王弼一样,他并不试图全无凭藉地解释《周易》,而是自觉地将自己的解释学视野内置于一个由《彖》、《象》、《文言》和《序卦》构成的前视野。这种解释学态度首先关注的并不是如何解释《周易》的卦爻辞,而是把握和揭示《彖》、《象》等文本解释…     

探赜索隐 钩深致远——读林忠军教授《易学源流与现代阐释》

<正>林忠军教授潜心研《易》三十年,《易学源流与现代阐释》一书主要是作者近年来易学研究最新成果的结集。全书分为四个部分:出土易学文献蠡测、易学史管窥、易学方法论和易学哲学解释。全书阐述、论证了《周易》文本的形成与内涵,易学史的脉络和研究方法,以及易学解释学的形成与转向,将作者对于《周易》研究的思考与时代思潮的结合鲜明地展示了出来。     

中国逻辑史视野下的先秦易学与名辩学

19世纪以来的中国逻辑史研究,比照西方逻辑,仅仅将先秦的名辩学看成是中国逻辑史的主要部分。其间虽有对《周易》的涉及,但也是浅尝辄止。本文从《周易》经、传产生的年代,特别是《周易》经、传所蕴涵的逻辑内容与先秦名辩逻辑的代表人物孔子、惠施、邓析等人的思想对比,说明先秦易学逻辑对名辩逻辑产生了深刻的影响。得出《周易》的经、传发轫了中国古代逻辑中的推类理论,而名辩学尤其是墨家辩学的推类理论则是对自《周易》以来的推类逻辑传统的总结和提高的结论。     

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.     

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.     

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.