《胡宏集》点校辨误

中华书局1987年出版的点校本<胡宏集>,系将<知言>和<五峰集>汇编为一书,亦收入朱熹<知言疑义>,宋代至清代关于<知言>和<五峰集>的诸家序跋,及胡宏的传记资料等,作为全书附录,颇便研究者使用.点校者做出了较深入细致的标点和校勘,对于研究胡宏及宋代思想有直接帮助,这是值得充分肯定的.但点校当中,亦出现不少失误,有必要辨正.这里,为醒目起见,先列书名或篇名,次标明页码及原文,再作辨正.对于所引述的点校本原文,凡点校准确的人名、地名等,不再标出专名号.文中未尽及不当之处,请指正.     

《二程集》易说初探

《二程集》易说虽不全是程颐之语,但仍是研究程氏易学的重要资料．其中不仅记录了《程氏易传》撰作与传习之情况,而且畅论读《易》之方,推重王弼、胡瑗、王安石三家易学,要求学《易》先识卦义卦体,并对《周易》经传之义理多作发明,堪与《程传》推阐相发．且《二程集》易亦颇有可以雠校《程传》者,亦颇有可增补《程传》对《易传》未加阐述之内容．     

荣格与《易经》

荣格在《易经》的影响下提出了具有重大理论价值的"同时性原理",这是一种与因果律完全不同的普遍性联系。本文介绍了荣格的这一原理,依据《易传》的相关论述对其作了深入剖析,并进一步用"同气相求"同类相动"的道理,对同时性现象,包括占筮过程作了新的解释。文章认为,荣格在肯定《易经》科学价值的同时,正确地指出了《易经》所代表的中国科学与西方科学在思维方式和认识方法上的根本区别。     

Bion und C.G. Jung

This paper investigates the possible impact of C.G. Jung’s Tavistock Lectures on Bion’s concept of the living container. In the first part of the paper the author argues for clues pointing to such an essential impact, by means of text passages as well as the facts of the Bion-Beckett case, up to and including issues of Bion’s first publication The imaginary twin. The second part investigates the fate of the assumed cryptomnesia. From this point of view Bion’s concept of the container appears to be the result of growth in the container-contained mode. Finally the author deals with the question whether cryptomnesia in psychoanalytical literature can frequently be seen as the result of psychic growth.     

C. G. Jung and the Shaman''s Vision

Implications for Modern Analysis and Psychotherapy. After this rather wide-ranging journey reviewing the shamanic archetype with Jung as its centre, we come back to the question of what all this means for the present age. We are now into the second generation as followers of Jung in terms of the movement that has developed bearing his name. It is clear that the original founder, himself, performed the functions of a primitive shaman by the influence he has exerted on a culture and its power to deal with the elements of healing and curing. He has fused science and religion, or the rational and the irrational or mystical, in a remarkable synthesis. However, there is now much questioning in Jungian circles, as the initial light and power emanating from his personality are on the wane and as those who knew him are beginning to pass on, as to what is the meaning of the movement he represented. What we see emerging are the development of different approaches to treatment and to the healing process. At present, it could be said that there are eclectic or modern Jungians who function basically through dreams, treat relationship in a symbolic way and practise the paradigm of teacher and pupil. There are the priestly Jungians who might be considered 'classical' Jungians who have almost ritualistically tried to recreate what he represented, even bringing in the Swiss cultural background. They evoke the numinous and archetypal in the healing process much as priests do. There are the medical Jungians who have fused psychoanalysis with other traditions, such as Klein, Winnicott, Bion, Langs, Kohut and others, who express Jung and the healing process in technical, scientific terms. There are, finally, those few who might be called the 'true Jungians', who differ from other Jungians inasmuch as they, like Jung, function as shamans in the therapeutic process dealing directly with the patient's illness in order to produce a transformational healing experience. The great difficulty is that there are few analysts who can be shamans and work as Jung did. Shamanism, as the literature reveals, is a dangerous occupation and few can survive it for a long period of time, hence the natural tendency is to function in one of the other three larger categories and cross integrations.(ABSTRACT TRUNCATED AT 400 WORDS)     

C. G. Jung after ten years

Thoughts while driving on a quiet street … We were camping out in British Columbia in the most gorgeous campgrounds I'd ever seen. It was raining. We were the only campers around, as it was out of season. Driving up the coast from California to British Columbia, camping a little and staying in motels with our two children, had taken longer than we'd planned. Now, we were finally close to Victoria, and we chose to camp out instead of going to a motel. British Columbia gets a lot of rain. I realized that the lush beauty and greenery of the campgrounds were due to the rain, but it didn't occur to me that we would actually be rained upon. We were soaked by the downpour, ail of our packed clothes and bedding were very damp, and I quickly began to feel miserable.     

The hermeneutic background of C. G. Jung

Hermeneutics has been central to the practice of Jung's psychology from the beginning, although he never fully and consistently developed a hermeneutic method of inquiry and the literature addressing this aspect of his psychology is not extensive. In this paper(1) we undertake a critical re-examination of Jung's relationship to hermeneutic thought, based on his explicit references to hermeneutics in the Collected Works and his theoretical development of the notion of archetypes. Although Jung did not consistently formulate a hermeneutic approach to inquiry, his theoretical development of archetypes is rich in hermeneutic implications. In particular, his notion of the archetype as such can be understood hermeneutically as a form of non-conceptual background understanding. Some implications of this construal of archetypes for Jungian hermeneutics as a form of inquiry are considered.