尚秉和易学思想考

尚秉和是我国上世纪易学泰斗,其身后留下的《焦氏易林注》、《焦氏易诂》、《周易尚氏学》等系列易著,至今仍是学人治易的重要参考书。为了帮助今人了解尚氏其人其作,本文对尚氏生平行状及其易学思想作一番全面、深入的探考。     

Christian Marabout,Soldier Monk: Charles de Foucauld between the French and the Tuareg

The life of Père Charles de Foucauld (1858–1916) epitomized many of the motifs and contradictions of French colonialism in North Africa: a cavalry officer turned incognito explorer of Morocco, he eventually renounced his worldly life and became a deeply ascetic Catholic monk, spending the last fifteen years of his life in the Algerian Sahara, primarily among the Muslim Tuareg population of the Ahaggar region. Foucauld remained close to the French military, but his approach to Christian–Muslim relations changed and matured over his time in Algeria. The present study examines Foucauld's complex relationship with colonialism and with the Tuareg during his lifetime, as well as his unexpected legacies in the present. In the Maghreb today, he is remembered for his work as a lexicographer and grammarian of the Tuareg language and its unique tifinagh alphabet – a contribution that was taken up and expanded upon by later Amazigh cultural revivalists. In addition, the Vatican in recent years has held Foucauld up as a model for interreligious dialogue and as a bridge between the Catholic Church and the Muslim world.     

Reaching beyond Uncle William: a century of William James in theory and in life

During the hundred years since his death, James's works have developed a reputation for literary flair and personal appeal, but also for inconsistency and lack of rigor; this has contributed to more admiration than influence. He had a talent rare among intellectuals for popularization of complex ideas. Meanwhile, his difficult coming of age and his compelling personality have contributed to an iconic status as a kind of uncle figure in philosophy, psychology, religious studies, and more fields that he influenced, and in American intellectual life in general, rather than as a major philosopher and scholar. Often reflecting these ways of depicting James, his biographies have gone through three phases: in the early-to-middle twentieth century, emphasis on his development of theories as solutions to personal problems; since the 1960s, increased scrutiny of deep troubles in his private life; and recently renewed attention to intellectual factors especially as amplified by greater appreciation of James's theories in the last generation. Now, with so much knowledge and insight achieved for understanding his personal life and his contributions to many fields, a next frontier for biographical work will be in synthesis of these strands of the life of William James. Recent and prospective work offers the promise of finding deeper meaning and implications in his work beyond, and even through, his informal style, and with integration of his apparent inconsistencies.     

“Coming from Afar” and “Temporarily Becoming the Patient Without Knowing it”: Two Necessary Analytic Conditions According to Ferenczi’s Later Thought

In this paper the author discusses two points regarding Ferenczi’s views of psychoanalysis. The first concerns the fact that analysts, like their patients, “come from afar” (a concept of Borgogno, 2011). The second, closely linked to the first, has to do with Ferenczi’s belief that psychoanalytical knowledge is not intellectual but visceral, seeing that if analysts are to truly understand their patients they must first “take on” their suffering in such a way as to “become the patient.” The author follows Ferenczi’s progression along these two points through his whole oeuvre, from his first psychoanalytical writings to the Clinical Diary (1932a) of the last year of his life.     

End notes: two unpublished presentations by Michael Fordham

Following the publication in this journal of two of Fordham's unpublished papers selected by James Astor (2010, 55, 5), the editors have asked me to select a further two. I have chosen two clinical pieces, one clinical notes and the other notes that refine his previous thinking, which Fordham wrote at the end of his life. Both are examples of the way Fordham continued throughout his analytic work to turn to patients as his primary source of learning. Fordham presented the first piece, ‘A case study’, to Parkside Clinic in 1988. Its subject is his last child patient, a nine‐year‐old boy with behaviour problems that destroyed the analytic frame. The second is clearly for an SAP (Society of Analytical Psychology) audience and written probably around 1992–93. It is titled ‘Some comments on transference and countertransference’ and contains material from the patient who has become known through papers in this journal as ‘K’. The two pieces are presented together within a commentary rather than separately with footnotes, in order to provide some context for Fordham's thinking in his late years.     

Wittgenstein and Friendship

In his article “It's a Wonderful Life,” Ronald Hall connects Wittgenstein's last words with Frank Capra's 1946 film. His analysis focuses on the concept of wonder, but he misses one of the most important aspects of both the film and Wittgenstein's last words: the significance of friendship. This is philosophically (and biographically) important because it raises questions about aspect‐seeing, friendship and everyday life. Wittgenstein's final words provide a striking example of the philosophical complexity of his life and work.     

Pour une psychologie du bout de la vie

The psychology of the end of the life is this part of the psychology, which studies operations of the subject during old age, last period of the life. Death is the major element of this phase. It can be regarded as an event, which stops the life, but also as a process of transformation, which defines the life itself. In this space, which remains to live the psychic activity and more particularly anticipation, constitutes a resource. In his practice the psychologist fights against the negative effects of ageing and also works to accompany the old subject by integrating the context in which he lives.     

Bocheński on the human condition: is a long and happy life the whole story?

Following his retirement from teaching in 1972 J. M. Bocheński entered into a creative phase of his scholarly career characterized by, among other things, a marked shift to ‘naturalism’ to the detriment of philosophical ‘speculation’ of any kind (comprising much of classical metaphysics, ‘world views’, ‘ideologies, ‘moralizing’—for him so many nefarious ‘superstitions’). During this period he examined issues which bear on the human condition in a way that was at once constructive and critical—constructive by virtue of the logical analyses of such concepts as authority, critical by dint of his refusal to take seriously any so-called ‘anthropocentric’/‘humanist’ thinking attempting to secure a special standing for ‘Man’ in the world. These attitudes come to expression in his last work devoted to worldly wisdom, the practical rationality required to ensure a long and happy life. I examine, first, some of the background of this work, with an eye to the naturalism it is based on, provide a schematic overview of the contents of the study, and concentrate on a couple of key issues related to the question as Bocheński understood it. The salient issue concerns his insistence that whatever else it may be the wisdom that is conducive to the long and happy life is not to be confused, conceptually, with any sort of morality: worldly wisdom and the categorical commands of morality stand in no essential relation to each other and may indeed be contradictory … to the detriment of morality, according to Bocheński. Throughout, but especially in the concluding section, I express some doubts about the cogency of this position.     

Norman Garmezy (1918-2009)

Norman Garmezy, a pioneer in research on risk and resilience, died in Nashville, Tennessee, on November 21, 2009, at the age of 91. He was a legendary mentor as well as an eminent scientist in clinical psychology. Norm was born on June 18, 1918, in New York City and grew up in the Bronx in a Jewish neighborhood where educational attainment was highly valued. The scientific study of resilience as conceived by Norman Garmezy, his peers, and students has transformed the science and practice of multiple disciplines, from the molecular level to the global ecosystem, infusing a strength-based and recovery-oriented approach into psychology, education, social work, and psychiatry. Current research on resilience ranges from studies of plasticity in brain development to effective planning for resilience in the context of disaster. Norm's influential ideas and research earned him international acclaim and many honors for lifetime achievements in science. Throughout his career, Norm held many leadership roles. Throughout his life, Norm spoke with great love about his wife of 63 years, Edie Garmezy (who died just months before him in 2009), and their children. In addition to his work and his family, Norm had three abiding passions-theater, movies, and politics. During the last two decades of his life, Norm and those who loved him endured his long decline from Alzheimer's, which slowly stole his brilliant mind and hilarious sense of humor. Nonetheless, the incredible spirit and humanity of this giant scholar continued to shine through this terrible disease. To the end of his life, Norm's face would light up with a smile as he greeted the people he loved, and he would often exclaim, "Wonderful!" Norman Garmezy was a remarkable person and scholar who left an extraordinary legacy of love and work to inspire future generations in their efforts to understand and promote the human capacity for competence and resilience.     

Psychology and the soul

Otto Rank (1884–1939) wrote the present work at the height of his creative powers, betweenWill Therapy andArt and Artist. Here he presents a sweeping history of psychology—individual and social—from the animistic era to psychoanalysis. An earlier translation (by William D. Turner, 1950) was incomplete and somewhat inaccurate. Unlike Sigmund Freud, his mentor, Rank viewed religion with respect and clarifies its role in individual and communal life through this study of soul-belief through the ages. The book contains important insights on immortality, will, dreams, Judaism and Christianity, Hamlet and Don Juan, Jung and Adler, and Freud himself. (Translated by Gregory C. Richter and E. James Lieberman) Ph.D., is Associate Professor in the Division of Language and Literature, Truman State University, Kirksville, Missouri. He translated Otto Rank'sThe Incest Theme in Literature and Legend (1912), Johns Hopkins University Press, 1991. E. James Lieberman, M.D., author ofActs of Will: The Life and Work of Otto Rank (1985), is Clinical Professor of Psychiatry, George Washington University School of Medicine. This excert from the book of the same title by Otto Rank is printed with the permission of the publisher, The Johns Hopkins University Press, for which we are grateful.     

The final chapter of Vygotsky's Thinking and Speech: A reader's guide

The seventh and last chapter of Vygotsky's Thinking and Speech (1934) is generally considered as his final word in psychology. It is a long chapter with a complex argumentative structure in which Vygotsky gives his view on the relationship between thinking and speech. Vygotsky's biographers have stated that the chapter was dictated in the final months of Vygotsky's life when his health was rapidly deteriorating. Although the chapter is famous, its structure has never been analyzed in any detail. In the present article we reveal its rhetorical structure and show how Vygotsky drew on many hitherto unrevealed sources to convince the reader of his viewpoint.     

Could Balint Have Done More for Ferenczi?

After Ferenczi's death of pernicious anemia in 1933 at the age of 59, Michael Balint became the greatest advocate of his late analyst, teacher, colleague, and friend. He was faced with widespread avoidance, a conspiracy of silence against Ferenczi in the psychoanalytic movement. Ernest Jones, in particular, an analysand of Ferenczi and fellow member of the Secret Committee founded by Freud before World War I, seriously attacked Ferenczi. In the third volume of the Freud biography, Jones alleged that in the last years of his life Ferenczi suffered mental deterioration caused by the pernicious anemia, and that this mental decline was the real cause of Ferenczi's technical experimentations, thereby belittling the importance of Ferenczi's independent work in the last phase of his life. This article answers whether Michael Balint, who later became the literary executor of Ferenczi, was devoted enough in countering the charges that lead to a fifty-year silence on Ferenczi's eminent place in psychoanalysis. Correspondence between Balint and Jones is cited, as are reports of Ferenczi's contemporaries; Balint's efforts are placed within the context of the psychoanalytic rivalries after Freud's death.     

Adam Smith and dependency

The focus of this paper is the works and life of Adam Smith, who is widely recognized as the father and founder of contemporary economics. Latent content analysis is applied to his seminal text in economics, An Inquiry into the Nature and Causes of the Wealth of Nations (1776). The results reveal that Smith considers dependence on others a problem and sees the solution to this problem in impersonalized interdependence. In addition, his views on social dependency and personal dependency, reflected in his Lectures on Jurisprudence (1963) and The Theory of Moral Sentiments (1759), are analyzed. This analysis suggests a central tension between dependence and independence in Smith's writings. The personal dependency patterns he exhibited in his life, which also suggest a tension between dependence and independence, are identified through a reading of his biographies. Based on insights from psychoanalytic literature, this paper proposes that developing the ideas in the Wealth of Nations was part of Smith's creative solution to this tension. In particular, his solution to one individual's dependence on another was through a system of impersonalized interdependence. In other words, Smith defended against his personal dependence through his economic theorizing.     

Towards Universal Reconciliation: The early development of Amadou Hampâté Bâ's ecumenical ideas

Personal relationships between Muslims and Christians do not occupy a prominent place in the written history of Muslim-Christian relations. Nevertheless, their significance for mutual understanding and spiritual enrichment is important, as the example given in this article shows. During the last 25 years of his life Amadou Hampâté Bâ (d. 1991) came to be recognized internationally for his active religious tolerance. However, the beginnings of the formative process of his attitude of openness and ecumenical ideas have remained largely unexplored. This article draws on the material found in the generally unpublished letters which Hampâté Bâ wrote to Théodore Monod, the director of the Institut Français d'Afrique Noire in Dakar, in the 1940s and 1950s during the middle years of his life. It was within the context of rich friendship between these two men that Hampâté Bâ's desire to work for universal reconciliation started to attain a more definite outline.     

Reasons,rules and the ring of experience: Reading our world into Carlos Castaneda's works

Don Juan said that my body was disappearing and only my head was going to remain, and in such a condition the only way to stay awake and move around was by becoming a crow ... He ordered me to straighten up my head and put it on my chin. He said that in the chin were the crow's legs. He commanded me to feel the legs and observe that they were coming out slowly. He then said ... that the tail would come out of my neck. He ordered me to extend the tail like a fan, and to feel how it swept the floor ...I had no difficulty whatsoever eliciting the corresponding sensations to each one of his commands. I had the perception of growing bird's legs, which were weak and wobbly at first. I felt the tail coming out of the back of my neck and wings out of my cheekbones. ...When don Juan directed me to grow a beak, I had an annoying sensation of lack of air. The something bulged out and created a block in front of me. But it was not until don Juan directed me to see laterally that my eyes actually were capable of having a full view to the side... (Castaneda, 1968, pp. 172–174)An earlier version of this paper was presented at a meeting of the International Society for the Sociology of Knowledge, New York, 1976. I am grateful to Kurt H. Wolff and Mary E. Rohman for their comments and continuing encouragement through several drafts of this paper.     

The drama of the gifted child and the psycho-analyst's narcissistic disturbance.

In order to develop a true self, the child needs, in the first weeks and months of his life, his mother's appropriate emotional response, mirroring and respect. These narcissistic aspects have to be distinguished from the drive wishes. Only the mother's appropriate responses make it possible for the child to experience his feelings as belonging to his own self. If the child does not get the right narcissistic response, he will continue to search for narcissistic supplies for the rest of his life. The most suitable objects for this will be his own children initially, who are completely at his disposal. Specially gifted children who are sensitive, alert and have many 'antennae', will quickly learn to adapt to the narcissistic needs of their parents. Their behaviour will then give the mother all the mirroring, consideration and admiration which she had missed as a child herself. The result will be that, in spite of excellent performance, the child's own true self cannot develop. All this leads to narcissistic vulnerability and to new attempts in the adult to find at last an available 'mother' in his own child, partner, or, if he has become a psycho-analyst, in his patient. In the transference this type of analysand first experiences narcissistic rage before deep mourning is possible. This process of mourning enables him finally to accept his own deprivation as a child, to give up the unconscious idealizations and with them the hope of finding such a 'mother'. This leads regularly to the liberation of the life forces and allows creativity to develop. Only after this has been achieved is the analysis of drive conflicts possible and becomes emotionally effective.     

Cardinal Wolsey: A Life in Renaissance Europe by Stella Fletcher

Abstract

Before his flight north to teach theology in many of the leading centres of the Reformation, Peter Vermigli Martyr was, among other things, a member of the Lateran Congregation of Canons Regular of St. Augustine (Austin canons). Much Vermigli scholarship has been dedicated to exploring the continuing intellectual imprint of Vermigli’s education and years in Italy on his Protestant theology, viz. Augustinianism, Aristotelianism, and Humanism. However, less has been said about the continuing influence of his almost twenty-eight-year career as a canon regular (1514–1542). Many have noted that the books that he read in Italy still played a major positive role in his life as a Reformed theologian and churchman. Can the same be said of ‘monastic’ practice and spirituality? After clarifying Vermigli’s experience of the consecrated, conventual life in Italy, this essay will explore his understanding of it after his conversion to the Reformation. We will note both his more critical comments about Roman Catholic religious life and how he continued to be influenced by it.