传统思想中的“礼”和“礼仪”——兼论“礼”和“礼仪”的道德功能

我国对“礼”和“礼仪”的认识经历了曲折的过程。传统道德中许多关于“礼”和“礼仪”的论述 ,包含着合理的思想内核。我们要很好地利用这笔财富 ,充分发挥它的道德功能 ,广泛地开展礼仪教育 ,加强公民道德建设和社会主义精神文明建设。     

The "Natural" and the "Formal"

The paper presents an argument against a metaphysical conception of logic according to which logic spells out a specific kind of mathematical structure that is somehow inherently related to our factual reasoning. In contrast, it is argued that it is always an empirical question as to whether a given mathematical structure really does captures a principle of reasoning. (More generally, it is argued that it is not meaningful to replace an empirical investigation of a thing by an investigation of its a priori analyzable structure without paying due attention to the question of whether it really is the structure of the thing in question.) It is proposed to elucidate the situation by distinguishing two essentially different realms with which our reason must deal: the realm of the natural, constituted by the things of our empirical world, and the realm of the formal, constituted by the structures that we use as prisms to view, to make sense of, and to reconstruct the world. It is suggested that this vantage point may throw light on many foundational problems of logic.     

《管子》"时"观初探

"时"观念是理解中国古代思想的重要线索。在一定层面上讲,"时"观念的延展及其实践承载着传统农业社会的绵延。"时"在《管子》中是一个基础性的核心概念,贯通全文,它传承"时"的原发观念和本质特性,融入气、阴阳、五行思想,与道、德、法相通融,"时"作为论理基准,在"治国安邦"、"经世致用"中具有统领性意义。     

Down to cases: the ethical value of "non-scientificity" in dyadic psychoanalysis

The efficacy of the dyadic psychoanalytic method cannot be verified empirically, due to the impossibility of counterfactuals, controls, or double-blind experiments, although inventive psychoanalytic researchers have established validation methodologies for analyzing groups of case studies, outcomes, and even theoretical precepts. The unavailability of complete empirical validation for the most basic method of the discipline of psychoanalysis, or of its fundamental "report of findings"--the case study--means that the field's scientific rationale must be supplemented with public reasoning of another sort. Fortunately, the very conditions of uncertainty that make it impossible to falsify the findings of dyadic psychoanalysis lend it its ethical force by compelling its participants to confront the basic human dilemmas of freedom, meaning, and judgment, the ethical horizon of human affairs. One substantial value of psychoanalysis, then, is its capacity for generating "ethical knowledge" of the sort adumbrated by Aristotle's conception of practical knowledge (phronesis). Case studies written for a lay audience to highlight these basic dilemmas can demonstrate that psychoanalysis produces crucial knowledge, specific to individuals, for living a healthy and satisfying life.     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

The Philosophy of "Naturalness" in the Laozi and Its Value For Contemporary Society

This article aims to show that the concept of "naturalness" in the Laozi is able to provide cultural guidance concerning values for contemporary social development.Specifically,the Laozi's concept of "naturalness"—manifested in the text's exhortation to "honor the dao and exalt the de" and its statement that "the dao models itself on naturalness"—has profound ontological,political and social implications concerning "naturalness" that are strongly expressed through a variety of propositions including "achieving all through non-action" and "downsizing the state and simplifying the people." With respect to the question about individuals living a life of appropriateness and establishing their destiny,the Laozi emphasizes such cultivation methods as "sticking to simplicity and authenticity" and "watching in quietude and observing in depth,"which are also infused with the conception of "naturalness," which stresses the notion that understanding the harmony between man and nature can provide useful lessons for the development of contemporary human society.     

Irrelevant differences in the "same"--"different" task

This article examines the effects of irrelevant information on the multidimensional "same"--"different" task. Subjects were instructed to compare two geometric figures with respect to certain attributes but to ignore other attributes in making the "same"--"different" decision. The irrelevant attributes were chosen in such a way that they could not easily be ignored to see how the existence of irrelevant differences would affect the comparison process. As expected, the overall latencies were longer than is usually found in tasks with no irrelevant differences. However, the nature of the comparison process appeared unchanged. The usual finding of a "fast-same" phenomenon persisted even when irrelevant information was present. The similarity of the results in this task to results in the "same"--"different" task with no irrelevant features supports the idea that the same comparison mechanism is used whether or not irrelevant differences are present in the stimulus pairs. The results suggest a more general-purpose comparison mechanism than is usually included in models of this task. Two-process models of visual comparisons are thus ruled out entirely. A modified version of Krueger's noisy-operator theory does appear consistent with the results.     

Genius [corrected] without the "Great Man": new possibilities for the historian of psychology

The Carlylian style of history, more commonly known as the "Great Man" approach, presented the "genius" as an individual worthy of celebration: history as hero worship. This style, which characterized the first wave of the history of psychology, has gone out of historiographic fashion. In its place is the "new history," which is marked by its external focus and privileging of social factors and cultural context in its explanations. This shift in historiographic sensibilities has also led to a revision in the appropriate subject matter for psychologist-historians. This article argues, in contrast, that it is possible to study eminent individuals without resorting to hagiography, and it presents various methods that could be used for this purpose. The aim of such an endeavor is to create a space for critically and historically informed perspectives on greatness and to suggest a reconsideration of the value of an "historical psychology".     

Controversies and Conflicts in the Institution of "Open" Psychoanalysis: Cases from the History of the Therapeia Foundation

The institution of psychoanalysis has included controversies, dissensions and expulsions at both the theoretical-methodological and personal-organizational levels. There have also been several intra- and intergroup conflicts in the history of psychoanalysis, and in constructing and patterning the future of psychoanalytic knowledge. In the context of Finnish psychoanalysis, the Therapeia Foundation (founded in 1958) met from the start with resistance from official psychiatry and also from the IPA. For example, in the mid-1960s, D. W. Winnicott, as the President of the IPA, supported the orthodox Finnish psychoanalytic study group (later to become the Finnish Psychoanalytical Society), and pronounced that the Therapeia group was too loose and was not strictly able to use the IPA-recognized designation "psychoanalytic." The Therapeia Foundation and its Training Seminar combined classical psychoanalysis and its new versions with existentialphenomenological views, anthropological medicine, research on "social pathology" and even modern theological research. On the basis of their Swiss analytic training, three Finnish psychiatrists, Martti Siirala, Kauko Kaila and Allan Johansson, organized Therapeian training to incorporate sciences and arts, and skills involving the therapeutic "carrying" of burdens. The multifacted nature of open psychoanalysis was seen to find its proper organizational expression when the Training Seminar of the Therapeia Foundation became, in 1974, a Member of the IFPS.     

Slow magic: psychoanalysis and "the disenchantment of the world"

Freud's work can be situated in terms of the debate between Enlightenment and anti-Enlightenment thought. The attempts of both sides to claim Freud for their position have merit, but they miss the crucial point: namely, that the tension between its Enlightenment and anti-Enlightenment tendencies is what gives Freud's thinking much of its vitality and depth. The task that faces the interpreter is therefore to elucidate that tension and assess the alignment of forces between the two strands in his thought. An examination of the concept of magic in Freud's theory provides an opportunity to pursue this interpretive task. Although the Enlightenment position he often seems to embrace advocates the complete elimination of magic, many "magical" elements remain in his theory and clinical practice. Nor should this situation be deplored, for the ambition to completely exorcise "enchantment" from human experience is one of the misguided excesses of the Enlightenment. The question of an appropriate fate for magic in psychoanalysis is discussed in relation to the vicissitudes of the transference. Finally, the science versus hermenueutics debate is examined in the light of these considerations in an attempt to specify the unique nature of the psychoanalytic experience.     

Looking a Hundred Years Back: Remarks on the Concept of "Wishing" in Psychoanalysis

While the concepts of "wish" and "wish fulfillment" have indeed remained central since the start of classical psychoanalysis, they are only weakly anchored both in theory and practice. It has become common today for psychoanalysts to use the term "to wish" in the sense of "to want" or "to intend." As a first step, it will be emphasized that "wish" should not be constructed along the lines of "intention." An examination of the relationship of "wish" to "wish fulfillment" is then followed by an evaluation of its practical significance for psychoanalysis and for our understanding of mental life in a general sense. Turning to an example dream sequence, we will arrive at the psychoanalytic core of the issue: the assumption of hidden, non-obvious, non-recognizable wish fulfillment scenarios. At this point in the discussion, a method of access will be sketched out - the dramaturgical approach - that, although it makes use of the idea of free association, does so in a manner that diverges from Freud's original recommendation.     

"Till destruction sicken": the catastrophe of mind in Macbeth

The author examines the tragedy of Macbeth from the vertex of its portrait of the effects of the hero's abandonment to the "blindest fury of destructiveness" (Freud, 1930, p. 121), using aspects of psychoanalytic thought to illuminate the theme. She affirms that Macbeth's immediate transformation in phantasy from loyal subject to future assassin threatens to flood his psyche with the uncontainable energy of destruction and thus to produce a psychic catastrophe. The remainder of the play is then examined as a representation of Macbeth's attempts to defend himself from that catastrophe: the only objects whose existence he can tolerate are those that cannot challenge his possession of the crown, which leads him to attempt to destroy all opposition. Since this is impossible, his alternative is to denude his mind of its perception of the reality in which the actions of others will inevitably produce future transformations which he is unable to control. The play's last soliloquy anticipates the final state, the repose of emptiness; it portrays a mind, emptied of emotion, looking at a world which it has denuded of meaning.     

It's All About "Me" (Behold the Leader)

Abstract The group beholds its leader: a looming figure of fantasy, an emerging figure of reality. Psychic patterns that play out in group cohesion, culture, conflicts, and process are rooted in interaction with this combined object. I describe a two-day conference on relational group psychotherapy. An assemblage had beheld "me," a visitor with gifts of knowledge, initially welcomed with collective expectation. Rivalrous and acquisitive desire (Girard, 2004) set group process in motion, involving scapegoating and open conflict, but also, self discovery and mutual appreciation. Confronted with "me," the representative, messenger, even embodiment of truth, the group had to deal with feelings, fantasies, and thoughts that were "not nice." There were moments of fear for the safety and survival of our group, yet I did not comprehend the extent to which envy, in tooth and nail, with devouring hunger tore into every aspect of our mentalities. Under its catabolic force, I was captured and I could not articulate to myself the sense of what it was, until the group shifted and released me from envy's intersubjective captivity. In group, whatever is being talked about-whoever is reacting to whom or to what-the group's focal conflict, predominating basic assumption, developmental level or stage, its regressions and progressions, dyadic interactions, subgroupings, and so forth, I now assume that on one level, it is all about "me."     

儿童策略的"利用缺陷"研究

“利用缺陷”是策略发展的一个关键阶段,该文从它的定义、存在证据、产生原因、发展过程等方面分析了策略“利用缺陷”的研究现状,并着重从记忆容量、知识基础、元记忆等发展性因素,智力、归因等个体性因素和训练条件等外部因素探讨了策略“利用缺陷”产生的原因,并对未来研究提出了展望。     

"象思维"视野下的"易道"

"易道"的根本在于,观物取象,并进而在象的流动与转化中洞察出卦象,由卦象以尽意."象思维"的本质在于"非实体性",而这种非实体性使<周易>的象思维具有"原发创生"性,并且表现出与西方实体性的概念思维本质不同.从原发创生的视角观之,历史上和今天关于卦爻之象数与卦爻辞哪个根本的问题,可以归结为原发创生的"筑象"过程."原发创生",就是无极而太极之生,是"无中生有"和"有中见无"之生.     

On the connection between physical defects and the character type of the "exception"

A clinical and theoretical study is presented of the effects of physical defects on character structure, especially on its narcissistic aspects. The basic thesis of this paper is that there are two differentiable responses to awareness of a physical disability: various forms of denial, and a clinging to narcissistic overgratifications as a compensation for negative feelings about the self. The first response, of overusing denial, is universal, and of course leaves its mark on a person's character. However, only the second sort of response, of clinging to overgratifications, leads to the character type of the "exception" (Freud 1916). The distinction between moral ideals, embodied in the ego ideal narrowly defined, and nonmoral ideals, embodied especially in the wishful self-image, is presented as a useful tool in understanding various psychological effects of physical disabilities.     

Constructing Czechoslovakia: the meaning of "intelligence" in Czechoslovak educational discourse, 1900-1939

Before World War II, Czechoslovakia went through its constituting process, including the development of an educational system. We made an analysis of Czechoslovak discussions about educational uses of intelligence tests from a discourse-theoretic and social constructionist perspective. In particular, we examined which connotations became associated with the concept "intelligence" in educational scientific publications about possible educational uses of the newly introduced tests in the years 1900-1939. Results substantiate the inextricable entwining of the meaning of "intelligence" with the unique characteristics of the historical situation in Czechoslovakia before World War II.     

Beyond "Practical" Reconciliation: Intergroup Inequality and the Meaning of Non-Indigenous Identity

The long-standing policy of "practical reconciliation" between Australian Indigenous and Non-Indigenous people has actively disregarded the need to redress past injustice as the basis of current intergroup inequality. While this approach has received extensive critique from reconciliation scholars, its implications for Non-Indigenous involvement in reconciliation have been neglected. When Indigenous disadvantage is divorced from its social and historical context it is also more likely to be seen as having little to do with "us" as Non-Indigenous Australians. In contrast, when inequality is seen as stemming from the past and present reality of intergroup relations, and as such shapes the meaning of Non-Indigenous identity, it will be seen as more illegitimate, in need of change, and is more likely to motivate political engagement in the reconciliation process. The current study tests and finds support for this idea. Importantly, controlling for the contributions of perceived legitimacy of inequality and need for social change, Non-Indigenous identity meaning continued to significantly predict intentions to vote and engage in political action in support of reconciliation.