论爱默生超验主义思想的形而上学基础

超验主义产生于美国19世纪30年代至40年代的新英格兰地区．是一场哲学和文学交织并分离的思想启蒙运动。它直接影响了当时的现实废奴运动,而且为美国文艺复兴的思想与文学的发展提供了理论依据。爱默生超验主义思想中的一些观点,特别是他的个人主义思想已经成为美国文化和传统意识中的重要成分。本文试图从形而上学的超验维度梳理分析爱默生的思想来源,阐释爱默生的理论框架及其实质．揭示爱默生超验主义思想的现实意义。     

超验自然主义

科学自然主义代表着现代性对人与自然之关系的理解。它正确地否决了人格化神灵的存在,却错误地否定了超越于人类之上的力量的存在,因而神化了人自身。我们必须由科学自然主义走向超验自然主义。超验自然主义的要点是:自然是万物之源,是万物之根,是存在之大全,不同于自然物;自然是超验的,永远不可能成为自然科学的研究对象;自然是运化不已、生生不息的,不仅自然物是变化的,自然规律也是变化的;无论科学如何进步,人类之所知相对于自然所隐藏的奥秘都只是沧海一粟;人类知识永远是渗透价值的,是属人的知识,知识把握不了"存在本身";自然永远握有惩罚人类之背道妄行的超越性力量。人类理当敬畏自然。人类应该通过生命体验、科学研究和哲学沉思去体悟自然的启示,进而明晰自己的生存之道。     

论人的感性活动原则——关于哲学对象问题的思考

一马克思的哲学即实践唯物主义。现在我国哲学界的一些学者把这一哲学的对象规定为人与世界的关系。笔者基本赞同这一规定所表达的思想实质,但认为还须对此思想内核进行合理的解释或进一步的规定。笔者所理解的人与世界的关系,是一种动态的、有机整体性的关系。“动态的”是指由于作为主体的人从不止息的活动,以及由此而引起的与其对象之间的相互作用,使这种关系永远处在一种发展变化状态之中。而“有机整体性的”,是指作为主客体的关系者之间具有一种不可分割的关系;离开了这种关系,主体将不成为主体,客体亦无以     

杜威价值哲学之要义

杜威的价值哲学是颠覆性的:它尝试颠覆逻辑实证主义的反价值理论,颠覆以追求“永恒价值”、“终极价值”为旨趣的超验主义价值理论,颠覆以兴趣界定价值的经验主义价值理论,颠覆事实与价值的二元划分,颠覆手段与目的的二元划分,颠覆内在价值与外在价值、目的价值与手段价值的二元划分,颠覆绝对、超验的“价值等级”的合法性,颠覆绝对、超验的价值标准;同时,它又是建构性的:它将实验方法引入价值研究,建构了实验经验主义研究理念,建构了以评价判断为核心的实验经验主义价值哲学。它以“行动”为核心展开了一场价值哲学的革命。这场革命是从哲…     

生活哲学的对象和方法

近年来,不断有学者从生活哲学角度研究马克思主义哲学,但对生活哲学的对象和方法,却少有人涉及。我们认为,生活哲学是对原初生活世界的原初性思考。马克思主义生活哲学的对象是原初生活世界;而它的方法,由其原初性思考的性质所决定则是唯物辩证法。     

道家政治哲学发微

道家政治哲学的理论形态和理论语言都极具特色,殊不同于西方自古希腊以来围绕城邦、正义等主题展开的对话与讨论;这主要是由道家如何理解政治性、如何阐述哲学性决定的。"玄德"概念及其理论乃是道家政治哲学思考的重要基础,因为它既是哲学突破的标尺,亦是前诸子时期"德"的思想传统之创造性转化。而自然与无为、混沌与秩序等问题则涉及了道家伦理学(含政治哲学)的深刻内容及精神气质,既体现了古代思想世界立足于人性的思考特点,同时也展现了道家独特的超越社会政治秩序、伦理规范甚至国家形态的理论旨趣。     

我们应从黑格尔哲学中吸取什么思想资源

如何对待黑格尔哲学的思想遗产,对于当代中国哲学,尤其马克思主义哲学的发展具有十分特殊的意义。在此问题上,我们必须相对区分"实然"与"应然"两种不同的向度,前者侧重于"学术的对象",后者则侧重于"思想的事情"。从"应然"向度理解黑格尔哲学与马克思主义哲学的关系,意味着我们要自觉地反省黑格尔哲学中"死的东西"与"活的东西",尤其要对黑格尔哲学所包含的"历史理性主义"与"总体主义"思维定势保持高度的警惕并具备与之告别的敏锐和勇气,而黑格尔哲学对现代社会本性、困境的深刻反省,对一切把知性规定终极化和绝对化的知性形而上学的深刻反省以及由此所蕴含的批判力量,则是我们应吸取的、具有深刻当代意义的重要思想资源。     

从超验实体到关系存在——实体范畴的去魅与“再生”

在理性形上学那里,实体范畴具有超验性质。超验实体不仅是一种语言上的概念建构,进而为语词寻找一个逻辑支点;而且是一种形上的对象存在,它要形成一个永恒的超验世界。理性形上学的实体范畴具有观念论立场、本质独断、理论演绎三个特征。马克思哲学在批判超验实体范畴之后,以关系的视角分析了个人、社会和历史的关系存在,进而在经济学分析中提出了基于经验的商品、价值和劳动实体的新用法。     

“绝对理念”是传统哲学向现代哲学转化的中介

对于黑格尔的绝对理念,人们的注意力通常集中在批判其唯心主义实质和吸收其辩证法思想上,而忽视了它在哲学发展史中由传统哲学向现代哲学转化的中介地位。首先,它把传统哲学推到了最高峰——将其对思维全体自由性的追求上升为人类思维的反思活动,将其追求统一性原理的对象归结为思维与存在统一的逻辑先在性,将其辩证法升华为思维自己构成自己的方法,将其发展成果对象化为概念的有机组织,将其发展历史提升为概念圆圈运动的具体内容;同时,它又不自觉地为现代哲学指出了一条走出传统哲学的迷宫的现实道路——哲学视角由客体性原则转换到主体性原则,哲学对象由外部世界和精神世界转换到概念(文化)世界,哲学功能由解释和说明世界转换到规范和改变世界(当然,绝对理念的唯心主义性     

诚:基督宗教与儒家的一点比较

诚是一种位格性的德性,与三个方面的人格性存有相关。基督宗教伦理中诚的对象是上帝。作为世界的使在者,上帝自身的诚为人的诚提供了本体论根由及命令。对上帝的诚内在地要求着对他人的诚,并且,上帝作为一种超验的监督,保证了对他人之诚的目的性。儒家伦理之诚与基督宗教不乏相似,但在儒家,由于诚的对象“天”没有人格,诚的对象实际上是人自己,在诚之中人只对自己的良心负责。另一方面,诚被儒家当作达到修齐治平的手段。加上没有来自超验之维的监督,这两个方面极易使人欺谎不诚而又心安理得,“问心无愧”。     

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.