Metamorphosis

In this article, I indicate that I have spent most of my life in self-hatred, taking abuse from everyone; teachers, peer, family, and society at large. I am a beautiful person, we all are, and I believe that as women it is time we stopped being dictated to by others who rule the diet and fashion industries. It's time that we stopped trying to live up to unrealistic role models. We are individuals who are as different as the colors of the rainbow, and we should be treated as such, and respect each other's differences.     

“蜕变”——记南京威龙投资公司总经理伊滢姊妹

“我是信靠耶稣成为我们的教主,真光就会进入我们内心和生命,驱散沮丧与迷茫,这真光不断安慰我们,催促我们走过悲伤的时刻。”伊滢姊妹的话语中,是否在表明一种心迹?是否亦是心灵的——     

绝地天通--天地人神的原始本真关系的蜕变

在中国思想观念发展的历史上,有一次极重大的事件,天、地得以隔绝,人、神得以分离,谓之"绝地天通".<尚书孔氏传>说:"帝命羲、和世掌天、地四时之官,使人、神不扰,各得其序,是谓‘绝地天通'."[1]按照传统的说法,"绝地天通"乃是尧舜的伟大业绩,人心得以矫正,礼制得以建立.如蔡沈说:"当三苗昏虐,民之得罪者莫知其端,无所控诉,相与听于神,祭非其鬼,天地人神之典杂揉渎乱,此妖诞之所以兴,人心之所以不正也.在舜当务之急,莫先于正人心.首命重、黎,修明祀典;天子然后祭天地,诸侯然后祭山川;高卑上下,各有分限."[2]因此,"绝地天通"从来都是被作为正面事件、圣人的丰功伟绩来歌颂的.     

Spirituality: Transformation and Metamorphosis

Spirituality has increasingly featured in writings about religion. This article explores the diverse and often contradictory ways in which this term is now being employed, it questions the reasons for its present popularity, and asks to what extent it can serve the purposes to which it is being put. Finally, by using the insights of contemporary anthropology and especially the work of Michael Carrithers, it suggests a more satisfactory way in which the ideas associated with spirituality might be investigated.     

The Metamorphosis of Projective Methods

Early approaches to projective methods emphasized the use of unstructured materials as stimuli designed to elicit symbolic material within a psychoanalytic framework. Current theorizing concerning projective methods emphasizes the multi-level nature of test behavior and the unique role that projective methods play in the assessment armamentarium.     

Organizational Revivalism: Explaining Metamorphosis of China's Catholic Church

The classical works of Troelsch and Niebuhr suggested that sect movements had been the origin of reform and revitalization of the church. More recently, Finke and Wittberg supplemented that thesis by suggesting that the Catholic Church was able to reform itself not through the sect development, but through the establishment of religious orders within the Catholic Church itself. This article suggests, from historical and contemporary archival sources, that the revitalization of the Catholic Church in China was through indigenization of the Church. The vitalization has been achieved despite tensions between the underground church committed to Rome and the national church, which advocated self-government without political and financial ties to the Catholic hierarchies outside China. Both the Chinese government's accommodation of the ecclesiastical authority of the papacy, and the Vatican's silence in response to the underground church's pleas to disregard the national church, had helped the indigenization process and the growth of the church without a possible schism.     

From aggressiveness to creativity

Psychology has a long tradition of considering human creativity as a distinct human characteristic and a special kind of human activity. After explaining the key motives for such an attitude, the author discusses those forms of healthy aggressiveness that stand out as necessary and constitutive elements of the creative process. Taking the well-known statement of C. G. Jung's 'The person who does not build (create), will demolish and destroy' as a starting point, the author compares the basic premises for understanding the process of human creativity, at the same time drawing on Freud's psychology of the individual and Jung's principle of the collective unconscious as well as his notion of 'complexes'. In doing so, the author somewhat boldly paraphrases Jung's dictum: 'In order to be creative, rather than just constructive, one must occasionally also destroy'. With reference to Wallas, Taylor and Neumann (Wallas 1926; Taylor 1959;;Neumann 2001), the author goes on to explore those concepts which help us to investigate the phenomenon of human creativity, drawing distinctions between emergent, expressive, productive, inventive and innovative creativity. The second part of the article discusses the importance of intelligence, originality, nonconformity, subversiveness and free-mindedness for the creative process of human beings. The author concludes with a further explanation of Erich Neumann's argument that human creativity cannot be understood solely as a result of sociogenetic factors, and argues that it is only by taking into consideration Jung's perception of creativity that a global ontological understanding of these processes can be achieved.     

From Brahmanism to Buddhism

It is argued that early (canonical) Buddhism to a very considerable extent can and should be seen as reformed Brahmanism.

Speculations about cosmogony in Buddhist sÛtras can be traced back to Vedic sources, above all Rígveda 10.129 & 10.90—two hymns that play a similar fundamental role in the early Upanisads.

Like the immortal and unmanifest Brahman and the mortal and manifest Brahmā, the Buddha, as a mythological Bhagavat, also had two forms (or bodies). In his highest form he is “the profound” beyond being and non‐being, like Brahman. As a teacher, he is like Brahmâ. By suppressing mind and by getting rid of desire a Buddhist should “swim” back to the profound beyond the duality of life and death, which is also suffering. One becomes real and true by seeing the causal identity of tat and tvam, i.e. of macrocosm and microcosm. The spiritual ideals of early Buddhism are thus founded on natural philosophy.     

From Job to Job

Between the ages of 25 and 64, American adults work for an average of eight employers. Occupational change is less frequent; major changes in career direction are rare.