思孟学派考述

思孟学派是子思学派和孟子学派的合称,因二者具有某种思想一致性而被联系在一起,在历史上它们则分别是独立的。由于后人的发挥特别是“道统”论的影响,思孟学派被穿上不同的外衣,呈现出斑驳的面貌。     

略辨正知与正念

前言正知和正念,是经常被相提并论的一对概念。从体性上来说,正知和正念都是心,只是依心作用的差别而安立二者,但由于在汉地作为法相基础教材的《大乘百法明门论》中,列举的五十一位心所法中,并没有这二种心所法,所以许多人很难分清这二者的细微差别。     

心理学与宗教信仰小议

心理学与宗教信仰在现实社会中的作用，有一部分是相互重叠的。当人类本身、或与周围环境出现矛盾时，在矛盾被解决这个过程中，心理学与宗教信仰起的作用是相当的。但二者解决问题的整个过程的本质是完全不同的。（这里的解决不是现实意义上的解决问题，而是心理上的解决，其实心理上的解决对于一个人来说，才是真正意义上的解决和释放）现在把二者拿来在这个解决心理矛盾的过程中进行比较，相信是很值得探讨的。     

儒家修养论与基督教修行论的比较研究

无论儒家的修养还是基督教的修行 ,就其实质而言 ,都是完成人之所以为人、实现人所当然的活动 ;儒家反省的实质是诚意、诚之 ,基督教忏悔的实质则是返回或投靠上帝的绝对真实性 ;由二者在知情欲问题上之比较 ,可见强调理性、感情、欲望的和谐统一是二者的精髓 ;由修养方式之比较 ,可见二者关于人格平等和人格自强的理论倾向 ,认为强调人格的世俗依赖性是对二者的误解。在此基础上 ,阐示了二者在道德境界上体认的一致性 ,认为儒学虽然不是宗教 ,但在对道德境界的理解上与基督教相比具有相同的理论深度     

从中国古代艺术批评看“书与舞”的美学共性

<正>中国书法与中国舞蹈虽属于两种不同的艺术形式，但二者却共享着中国传统艺术精神的滋养，因此，在美学上有着较强的共通性。现代许多美学家对此都有所论述，这种共通性其实早在古代便已经被许多文士所发现，譬如，明代的徐渭在《张旭观公孙大娘舞剑器》一诗中就将二者的共通性直接说明出来，但是更多的文人学士是将二者美学共性中的核心精神蕴含在其艺术批评作品当中。     

钟嵘“直寻”说与克罗齐直觉理论之比较

钟嵘的"直寻说"是中国古典美学与文艺理论的重要范畴,它与克罗齐的直觉理论有许多相似之处,如其都不同程度地高扬主体性,注重主体的情感表现,强调以直觉的方式来进行艺术创作。但二者也有许多差异,如在哲学基调、艺术传达、自然物能否被认识等问题上存在着很大的分歧。通过对他们思想异同的比较,有助于我们更好地把握二者的思想内涵。     

海德格尔的遮蔽和真理北大核心CSSCI

跟àλθεια(真理)相对的遮蔽有多重意义,而ψευ■o■(假的)却成了àλθε■(真的)的对立者。海德格尔认为,à-λθεια(遮蔽)开端上的对立本质是λθη(真理),遮蔽和遗忘。在普遍的存在遗忘状态中,只有在对存在的真理的思考中,对存在自身的记忆才有可能苏醒。涌现和自我遮蔽—没落共同构成了à-λθεια,二者既相互对立,又有相互依存、相爱相生的关系。作为二者的相互结合,à-λθεια被等同于希腊的和谐概念。这种和谐是二元对立双方的和谐。     

从《唯识学概论》(1926)到《唯识论》——熊十力体用哲学体系建构过程中的一个重要思想转变

熊十力1926年出版的《唯识学概论》与他稍后创作的《唯识论》之间经历了一个由两层体用到单层体用、由体用无实质联系到体用不二的思想转变.正是基于这样的转变,他的体用哲学体系才最终在三十年代初得以确立.然而,由于这两部著作在内容与结构上的相似性,后者很容易被误认为仅仅是前者的修改版,而二者在体用观点上的区别常常被忽略.本文...     

《管子》"道"、"德"的生命特性及对当代生态伦理建设的启示

在存在论的意义上,《管子》中的“道”、“德”是被作为重要的哲学范畴运用的,指生命产生的根源和生命存在的内在根据,二者是一体共在的关系。《管子》的“道”、“德”论揭示了人与万物在自然本性层面上的内在一体性和生态伦理的存在论维度,启示我们生态伦理应超越人与自然的外在关系,建立于人与自然内在关系的基础上。     

和平问题回答中的“现实主义”康德与“理想主义”摩根索

和平问题的探讨一直是政治哲学和政治学领域的一大主题,众多思想家都有着自己思考的答案。自由派的康德和政治现实主义的摩根索,看似阵营不同的两人,尽管在这一问题的细节探讨和结论上的观点不尽相同,却也在某些方面有着惊人的一致性。一个是自由主义的标杆,一个是经典现实主义的集大成者,被视为乐观主义的康德与被视为悲观主义的摩根索,二者在国际和平的实现方式和可能性上的理念差异,实际上并没有貌似对立的派别鸿沟那么深刻,甚至从某种程度而言,这二人意料之外地分别走进了对方的理论阵营之中。     

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.