What I Really Said about Secularisation

The author sets out the different elements in his approach to secularization over forty years from a conceptual critique to an empirical general theory, initially covering Europe and America and later global Christianity, taking into account different historical inflections to secularization as a component of master narratives. The author presents his interest in secularization as strongly linked to his interest in religion and politics, faith and violence.     

What the Tortoise Said to Achilles

Continuing the conversation between Achilles and the tortoise begun by Carroll, this paper proves that, in a supertask context, there are free actions (in general, contingent states of affairs) that can be predicted by means of purely logical reasons.     

Wittgenstein on Showing What Cannot Be Said

The distinction between saying and showing in Tractatus Logico‐Philosophicus is not self‐refuting, unbelievable or nonsensical. It makes good sense given Wittgenstein's equation of saying with communicable information and showing with necessarily true thought. The key to understanding his thinking is his claim in the Preface that unassailable and definitive truths are expressed in the book, and the subsidiary assumption that asserting empty truths is nonsensical. His conception of pictures, propositions, logic, mathematics, mathematical physics, mysticism, the inexpressible and solipsism as showing is of a piece with his conception of necessary/a priori truths as tautologies broadly understood.     

What Is Enactment What Is Dissociation

The current discussion offers an alternative to the dissociative self-state model of enactment and dissociation, emphasizing implicit memory processes in bodily comportment and style of relating with others. By embedding the occurrence of enactments within the ongoing flow of nonlinear dyadic process, the focus shifts to the subtle back-and-forth between patient and analyst that leads to the emergence of new relational (i.e., procedural) skills within a therapeutic relationship that is self-organizing at more inclusive levels. Enactment is thus seen as an emergent property of the dyad.     

On Seeing What Is Not Said: The Concrete Mode of Psychic Functioning and the Development of Symbolization

This paper examines the difficulties that arise with patients who experience a compromised capacity in working on a symbolic level when ensnared in specific transference/countertransference entanglements. In these kinds of situations, patients often operate in what is referred to as the concrete mode of psychic functioning in which there is an inability to think psychologically about their own mind, as well as the minds of others. Similarly, the analyst often has trouble thinking with the patient in processing the actions between them, unable to recruit the patient’s mind in becoming a thinking couple together. Having exhausted conventional technique and interventions in trying to observe the enactment with the patient, the author argues that the analyst’s ability to grab hold of fleeting associations and memories that have not been fully processed not only expands his own mind but also facilitates symbolic functioning in the patient’s mind. By using the imagistic and sensorial substrates of these remembrances to further symbolize personal experiences, the analyst may gain entrée into the patient’s mental life.     

什么是基督教新教

一、新教的来历 　　基督教新教又称“更正教“、“抗罗宗“,在中国称为“耶稣教“,通常又把“基督教“作为“新教“的专有名称.它是16世纪后出现的基督教许多改革教派的统称.改革的原因,是由于当时教会的腐败.直接导火线,是罗马教廷向信徒发放“赎罪卷“,宣称只要花钱买了“赎罪卷“,就可以免除原罪.实则是以此聚敛财富,因而招致了反对.……     

人是什么

关于人的本体论界定在基督教世俗化的过程中非常重要。对于人是什么有这样两种错误倾向:一种是对人类理性的盲目崇拜,认为人仅仅凭借自身就能实现自我救赎;另一种是反理性主义的狂热,它的典型表现是尼采主义和法西斯主义。在当代社会,不论是个体主义还是整体主义都过于强调人的动物性一面,社会正在走向以物质利益为唯一追求的歧途。马里坦认为,只有走向重建上帝信仰的完整人道主义才能实现社会和谐,只有具备神圣精神追求的位格才能达到对真理、自由和博爱的把握。     

幸福是什么

幸福概念深刻而复杂,我们可以在且个层次上把握幸福概念。首先,幸福是人生重大的快乐;进一步说,是人生重大需要和欲望得到满足的心理体验,是人生重大目的得到实现的心理体验;最终是达到生存和发展的某种完满的心理体验。     

The Murderer at the Door: What Kant Should Have Said

Embarrassed by the apparent rigorism Kant expresses so bluntly in 'On a Supposed Right to Lie,' numerous contemporary Kantians have attempted to show that Kant's ethics can justify lying in specific circumstances, in particular, when lying to a murderer is necessary in order to prevent her from killing another innocent person. My aim is to improve upon these efforts and show that lying to prevent the death of another innocent person could be required in Kantian terms. I argue (1) that our perfect Kantian duty of self-preservation can require our lying to save our own lives when threatened with unjust aggression, and (2) that Kant's understanding of moral duty was that duties are symmetrical , such that if one has a duty to perform a given action on one's own behalf or to protect one's own rational nature, then one also has a duty to perform similar acts on other's behalf or to protect their rational nature. Thus, that the individual protected against aggression by means of deception is not oneself should be of no consequence from a Kantian perspective. Lying to the murderer is thus an extension of the Kantian requirement of self-defense.     

Critical Psychology: What It Is and What It Is Not

Critical psychology alerts us to the limitations of mainstream research in the discipline, and it promises to put 'social' issues on the agenda in the whole of psychology. A starting point of the stance of critical psychological research is that the claims that psychologists make about human beings often seem to vanish almost as quickly as they are discovered. People, a group or culture do not behave or think like the model would predict, and, more importantly, we find that our awareness, our reflection on a process described by a psychologist changes that process. It is in the nature of human nature to change, to change as different linguistic resources, social practices, and representations of the self become available, and for human nature to change itself as people reflect on who they are and who they may become. That means that any attempt to fix us in place must fail. But it will only fail in such a way that something productive emerges from it if we do something different, and one place to do something different is in psychology. We need to step back and look at the images of the self, mind and behaviour that psychologists have produced, the types of practices they engage in, and the power those practices, those 'technologies of the self' have to set limits on change. When we appreciate this, we can start to look at what psychologists might do instead as part of a genuinely critical approach.     

论医学哲学是什么和不是什么

弄清医学哲学是什么和不是什么,是医学哲学学科建设的基本问题.医学哲学理论构架的逻辑起点是生命健康,基本结构是医学哲学的本体论、认识论、方法论、价值论和发展观以及一系列医学范畴."哲学理论+医学实例"不是医学哲学.医学哲学具备超验的思维方式、反思的学术精神、创新的学术风格、开放的学术视野,而临床经验总结、紧跟时局的宣传、时髦热闹的效果,从者众多的场面不是医学哲学.     

论医学哲学是什么和不是什么

弄清医学哲学是什么和不是什么,是医学哲学学科建设的基本问题。医学哲学理论构架的逻辑起点是生命健康,基本结构是医学哲学的本体论、认识论、方法论、价值论和发展观以及一系列医学范畴。“哲学理论 医学实例”不是医学哲学。医学哲学具备超验的思维方式、反思的学术精神、创新的学术风格、开放的学术视野,而临床经验总结、紧跟时局的宣传、时髦热闹的效果,从者众多的场面不是医学哲学。