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1.
The article aims to develop the philosophy of Emmanuel Levinas as a valuable new perspective in understanding the triune drama
of the Resurrection. Firstly, the juxtaposition of Levinas’ thought and Christian theology will be argued for, followed by
a development of von Balthasar’s Trinitarian theology of the Resurrection. Especially, Levinas’ non-phenomenological notion
of “otherness” will be used to offer an understanding of the Risen Christ’s “Otherness” as communicating the non-phenomenality
of Holy Saturday to the disciples. As a result, we discover significant theological openings towards a vision of a Biblical
God free from the constraints of ontological thinking and phenomenal experience. 相似文献
2.
Louis Hagood 《Journal of religion and health》2006,45(2):160-170
The author recounts how shamanic dream incubation and lucid dreaming aided both his psychic healing in therapy and his physical healing of cancer through dream journeying in the imaginal. The imaginal is the realm of spirit and soul to the shaman, the unconscious to Freud, the archetypes of the collective unconscious to Jung, and transitional space between the “me” and “not-me” to Winnicott.Louis Hagood, M.A., in Psychoanalytic Studies from The New School, is a member of the National Psychological Association for Psychoanalysts, The Association for the Study of Dreams and the Friends of the Institute for Noetic Sciences and practices psychoanalysis in New York City. Correspondence to Louis Hagood, lhagood@oxbridge.com. 相似文献
3.
Tao Jiang 《Continental Philosophy Review》2005,38(3-4):143-164
It has long been taken for granted in modern psychology that access to the unconscious is indirectly gained through the interpretation of a trained psychoanalyst, evident in theories of Freud, Jung and others. However, my essay problematizes this very indirectness of access by bringing in a Yogācāra Buddhist formulation of the subliminal mind that offers a direct access. By probing into the philosophical significance of the subliminal mind along the bias of its access, I will argue that the different views of the subliminal consciousness correspond to different models of “transcendence” and “immanence.” We will see that the involvement of the transcendence principle in Freud’s and Jung’s conceptualizations of the unconscious results in the denial of direct access to the unconscious; only the Buddhist immanence-based formulation provides direct access. This East-West comparative approach is an attempt to examine how different models of reasoning, vis-à-vis transcendence and immanence, can lead to drastically different theories as well as the practices they instruct. 相似文献
4.
Richard B. Day 《Pastoral Psychology》2006,54(6):535-544
The following paper proposes a viewpoint regarding the working assumptions, theology and practice for an “incarnational” psychology or “Christian psychology,” particularly with regard to psychotherapy. This essay is primarily meant to be an affirmation and guide for those Christian psychologists and others working in the allied professions. However, both veteran theorists and newcomers to such inquiry will benefit from this essay. Discussion begins with the dynamic of surrendering and receiving a personal relationship with Jesus Christ. The understanding of the unique person as soul: in mind, body, life and spirit is discussed. In addition, the working of the incarnate Holy Spirit is elaborated for both therapist and patient in the regenerative and therapeutic process. Psychopathology is reframed in reference to the Judeo-Christian revelation of sin and evil. In addition, truth, falsity and psychopathology are considered in light of the essentially regenerated man/woman or “new creation” in Christ. Some practical examples for psychotherapeutic intervention are offered, including the unique role of the Christian psychologist and his or her relationship with both patient and Christ. Seven major assumptions of “incarnational” or Christian psychology, which diverge from purely secular (psychological) theory and practice, are presented. Lastly, Christian psychology is distinguished from both “integrated” psychology and theology; and Biblical counseling.
相似文献
Richard B. DayEmail: |
5.
叶秀山 《Frontiers of Philosophy in China》2008,3(3):438-454
Levinas subverts the traditional “ontology-epistemology,” and creates a “realm of difference,” the realm of “value,” “ethic,”
and “religion,” maintaining that ethics is real metaphysics. According to him, it is not that “being” contains the “other”
but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he
does not intend to deny “ontology” completely, but reversed the relationship between “ontology (theory of truth)” and “ethics
(axiology),” placing the former under the “constraint” of the latter. Different from general empirical science, philosophy
focuses more on issues irrelevant to ordinary empirical objects; it does have “objects,” though. More often than not, the
issues of philosophy cannot be conceptualized into “propositions”; nevertheless, it absolutely has its “theme.” As a discipline,
philosophy continuously takes “being” as its “theme” and “object” of thinking. The point is that this “being” should not be
understood as an “object” completely. Rather, it is still a “theme-subject.” In addition to an “object,” “being” also manifests
itself in an “attribute” and a kind of “meaning” as well. In a word, it is the temporal, historical, and free “being” rather
than “various beings” that is the “theme-subject” of philosophy.
Translated by Zhang Lin from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2007, (1): 61–70 相似文献
6.
康中乾 《Frontiers of Philosophy in China》2008,3(4):520-534
Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there
cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other
things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such
connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of
Guo Xiang, the former was known as the quality of “interdependence”; and the latter the characteristics of “quality” or “quality
image.” Such characteristics of “quality” or “quality image” were interdependent, which constituted the essence of each thing
itself as “beingness” and “beinglessness,” and thus resulted in the independent manifestation and change of things in terms
of their external forms. The grasping of essence of things as “beingness” and “beinglessness” depended upon comprehension
or rational intuition, and that was the realm of “profundity” in Guo Xiang’s terms.
Translated by Huang Deyuan from Zhexue Yanjiu 哲哲哲哲 (Philosophical Researches), 2007, (11): 37–43 相似文献
7.
Vija B. Lusebrink Ph.D. F. J. McGuigan Ph.D. 《Integrative psychological & behavioral science》1989,24(2):58-62
McGuigan’s neuromuscular model of information processing (1978a, 1978b, and 1989) was investigated by electrically recording
eye movements (electro-oculograms), covert lip and preferred arm responses (electromyograms), and electroencephalograms. This
model predicts that codes are generated as the lips are uniquely activated when processing words beginning with bilabial sounds
like “p” or “b,” as is the right arm to words like “pencil” that refer to its use. Twelve adult female participants selected
for their high imagery ratings were asked to form images to three orally presented linguistic stimuli: the letter “p,” the
words “pencil” and “pasture,” and to a control stimulus, the words “go blank.” The following findings were significant beyond
the 0.05 level: an increased covert lip response only to the letter “p,” increased vertical eye activity to “p” and to the
word “pencil,” right arm response only to the word “pencil,” and a decreased percentage of alpha waves from the right 02 lead
only to the word “pasture.” Since these covert responses uniquely occurred during specific imagery processes, it is inferred
that they are components of neuromuscular circuits that function in accord with the model of information processing tested. 相似文献
8.
John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the
great transition period of this country. This article will focus on the differences between the two great figures that influenced
China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s
“Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism”
vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This examination will highlight that, although
their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy
and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon
“Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.” 相似文献
9.
Claude B. Stuczynski 《Jewish History》2011,25(2):229-257
Past historiography concerning the question of identity among Portuguese New Christians was divided between those who located
identity in the deep “inner selves” of conversos, and those who perceived New Christian identities as reactive byproducts
of the environment. Among the latter, António José Saraiva claimed that the stereotypical identification of the conversos as Judaizers by the Holy Office was a determining factor in framing their real identities, sometimes creating a paradoxical
phenomenon of “self-fulfilling prophecy.” This article continues to explore the shaping influence of environment upon identity-construction,
but in totally different way. Instead of denying the reality of Portuguese crypto-Judaism by questioning the reliability of
the inquisitorial sources, this article will claim that the corporate (in the sense of a united body) character of Early Modern
Portuguese politics was a major obstacle to the integration of the New Christians into Old Christian society. Moreover, a
study of a pro-converso tract written during the Habsburg period by the arbitrista Martín González de Cellorigo (1619) will show that profound political structures were fundamental in framing many of Portuguese
New Christian identities. 相似文献
10.
李景林 《Frontiers of Philosophy in China》2009,4(2):198-210
Feng Youlan emphasizes the concept of “creativity” in his article “Explanation of Mencius’ Chapter on Strong, Moving Vital
Force”, in particular highlighting the problem whether the “strong, moving vital force” is “innate” or “acquired”. Cheng Hao
and Zhu Xi believed the “strong, moving vital force” was endowed by Heaven, so was therefore innate; “nourishment” cleared
fog and allowed one to “recover one’s original nature”. Mencius’ theory on “the good of human nature” is illustrated in the
concept of integrated “original endowment”. So Cheng Hao and Zhu Xi’s theory of “recovering the original nature” proposed
that the “strong, moving vital force” was innate, which is in complete agreement with Mencius and of which there is ample
evidence in Mencius. However, “nature” is “created by the accumulation of righteousness”. Namely, it is the completion and presentation of the
process of creation and transformation of human beings. Only when we consider both Cheng Hao and Zhu Xi’s theory and Feng
Youlan’s theory can we fully understand Mencius’ theory of “the nourishment of the strong, moving vital force”, which is of
great theoretical and academic value in accurately understanding Mencius and the Confucian theory of mind-nature.
Translated by Lei Yongqiang from Shehui kexue zhanxian 社会科学战线 (Social Science Front), 2007, (5):12–16 相似文献
11.
Arndt Bϋssing Thomas Ostermann Peter F. Matthiessen 《Journal of religion and health》2007,46(2):267-286
As the interest in non-institutional spirituality increases, it is unclear which aspects of the multidimensional construct
are vital. We thus developed an open 40-item questionnaire to measure distinct expressions of spirituality and tested it in
488 healthy individuals. Reliability and factor analysis resulted in an instrument with seven factors (Cronbach’s α = 0.942):
“Prayer, trust in God and shelter”, “Insight, awareness and wisdom”, “Transcendence conviction”, “Compassion, generosity and
patience”, “Conscious interactions”, “Gratitude, reverence and respect” and “Equanimity”. This explorative research tool may
give relevant information for health cares and chaplains, and provides insights in distinct aspects of vital spirituality. 相似文献
12.
张世英 《Frontiers of Philosophy in China》2009,4(1):143-155
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality”
and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy,
“essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition
and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep
meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can
be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly
lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance
of human life. The movement from natural things to cultural things is a process in which essence shifts from universality
to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is
the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual
peculiarity and otherness.
Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29 相似文献
13.
丁为祥 《Frontiers of Philosophy in China》2009,4(1):13-37
As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not
direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by
Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and
Daoists placed different emphasis on them.
Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21 相似文献
14.
Hongxing Chen 《Frontiers of Philosophy in China》2010,5(4):506-522
This article draws out the subtle connections among the various sorts of categories—“sheng 生 (reproduction),” “qin 亲 (familiarity),” “ai 爱 (love),” and “ren 仁 (humaneness)”—focusing on the following: Confucius found the original significance of “reproduction” to be sympathy between
males and females, and upon further study he found it extended to the.affinity of blood relations, namely “familiarity.” From
“familiarity” he came to understand “love” that one generates and has for people and things beyond one’s blood relations,
in other words, the empathic heart or the feeling of empathy itself. From here he anticipated rende 仁德 (the humane and virtuous) level of “fan’ai zhong 泛爱众 (universal love for all people)” or “fan’ai wanwu 泛爱万物 (universal love for all creatures).” The article further makes the point that in order to meet the conditions for the
perfection of “humaneness” which has neither any excesses nor any deficiencies, Confucius ultimately developed a means, that
is, “the golden mean,” which indicates that his ancient understanding of life and growth produced in Confucius a profound
shift in the focus of human concern from “ming 命 (fate)” to “Dao 道 (the Way).” 相似文献
15.
张黔 《Frontiers of Philosophy in China》2009,4(1):52-63
“Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints
when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing
two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a
special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)”
capable of communicating feeling or triggering a reaction of feeling.
__________
Translated from Shanghai shifan daxue xuebao 上海师范大学学报 (Journal of Shanghai Normal University), 2007, (7): 80–85 相似文献
16.
Alfred Collins 《Psychological studies》2009,54(3):194-201
The film “Slumdog Millionaire” when viewed together with the earlier “Salaam Bombay!” penetrates into the cultural psychology
of urban India, revealing continuity with traditional Indian esthetic theories and commonality with psychoanalytic self psychologies.
In films where plot is secondary and character is everything, we are led deep into the essence of the heroes’ feelings and
learn to appreciate how being loyal to affect points the way to selfhood. Both films explore the psyches of boys struggling
to hold on to fundamental “blueprints” of selfhood in the face of environments which seem to deny them any chance of fulfillment.
While “Salaam Bombay!” presents a tragic and depressive response to the trauma and deprivation of slum life, “Slumdog Millionaire”
appears grandiose and manic. Beneath the surface, both films sustain faith that these children can and will find the families
they need to flourish. While hope is deferred in “Salaam!” it is ultimately achieved in “Slumdog.” 相似文献
17.
李存山 《Frontiers of Philosophy in China》2008,3(2):194-212
In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On
the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin
or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41 相似文献
18.
Chuanhua Peng 《Frontiers of Philosophy in China》2011,6(2):193-216
Xunzi’s philosophy of language was mainly unfolded through the “discrimination of ming 名 (names) and shi 实 (realities)” and the “discrimination of yan 言 (words) and yi 意 (meanings).” Particularly, the “discrimination of names and realities” was centered on the propositions that “realities
are realized when their names are heard” and that “names are given to point up realities,” including the view on the essence
of language such as “names expect to indicate realities” and “conventions established by usage,” the view of development of
language such as “coming form the former usage and being newly established,” and the view of functions of language such as
“discriminating superiority and inferiority and differentiating identities and differences”; while the “discrimination of
words and meanings” mainly contained two aspects: One was that words could completely represent meanings while it could not
do so on the other hand, and the other was that the Dao should be grasped through “an unoccupied, concentrated and quiet mind.”
Xunzi’s philosophy of language stressed both language’s value attribute and its cognitive attribute, and it is the greatest
achievement of pre-Qin dynasty’s philosophy of language. 相似文献
19.
Much of the effort put into discovering or defining the nature of technology has been along “party lines,” for example, either
favoring technology or not. Although there is a clear divergence in the stand that various authors take with respect to this
topic, I believe they share a common assumption, namely, that there is such a thing as “the essence” or “nature” of technology. My claim in this paper is that the broad use to which we put the
term “technology” is better understood on the model of “family resemblance,” a model put forward by Ludwig Wittgenstein, than
it is on models that utilize the notion of “essence” or “nature.” Not only does the family resemblance model serve us better
in understanding the wide variety of uses of the term, but it also helps to ameliorate the antipathy between the parties that
their discussions often invoke. 相似文献
20.
This study is a laboratory analogue investigation of variables that impinge upon the recall of detail about a simulated act
of armed robbery among “eyewitnesses.” Specifically, this study sought to determine (1) whether recall of detail by Ss who
watch the videotape of a simulated “armed robbery” taken by surveillance camera in a “convenience” store varies according
to (a) the dress and appearance of the presumed “robber,” (b) the gender of the victim of the “robbery,” and/or (c) the gender
of the “eyewitness”; and (2) whether such recall varies according to S’s inventoried psychological “needs.” Ss viewed the
videotape of the simulated robbery under one of four conditions representing variations in the dress and appearance (“status”)
of the alleged offender and the gender of the alleged victim; completed the Personality Adjective Inventory; and responded
to a questionnaire concerning details of the alleged offense. Results indicate that the single statistically significant source
of variance in accuracy of recall of detail is the experimentally manipulated “status” of the perpetrator; gender of victim
and of subject contribute significantly neither in isolation nor in interaction. Inventoried psychological needs for “autonomy”
and “change” are significantly but negatively and weakly correlated with accuracy among women Ss, while “change” alone is
so correlated among men Ss. Findings are interpreted in accordance with theory and research in experimental social psychology
and psychological criminology bearing upon person perception and role expectancy in relation to behavioral stereotypes.
This study was supported in part through the Henry Rutgers Scholars Program at Rutgers College of Rutgers-The State University
of New Jersey. The authors express their gratitude to Charles Rouse, Steven Gaynor, April Hayes, Erica Gross, Shawn Kimble,
Elizabeth Chen, and Stephanie Bonn; Officer Leroy Washington, Rutgers University Police; and most particularly to Dipak Munsaf,
proprietor of Krauszer's Food Store in the sixth ward of the city of New Brunswick. 相似文献