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荣格与罗杰斯的人格及其治疗观的比较探究 总被引:1,自引:0,他引:1
本文对荣格与罗杰斯的理论的背景渊源,他们人格理论中的意识、无意识、自我及前者的自性化或后者的自我实现的潜能,他们的治疗目标、态度及方法作了一个浅显的比较,以期在共性与个性之中有所发现。 相似文献
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本文介绍了荣格及其与基督教的渊源,简述了荣格的基督教心理观,总结了荣格基督教心理观的特点,并从贡献以及局限性两个方面对荣格的基督教心理观进行了评价,试图引起学界对荣格的基督教心理观的关注。 相似文献
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荣格与后现代精神分析 总被引:1,自引:0,他引:1
在我国 ,首先阐明荣格学说与后现代思潮之关联的学者是荣格研究者冯川。冯川曾指出 ,对于精神分析的语言学转向、对于后结构主义、对于当代阐释学 ,荣格的思想都具有先导意义[1] 。本文从文化病理学的角度 ,从荣格对西方现代文明的反省和诊治中来探讨荣格与后现代精神分析之间的契合。1 荣格对现代西方文明的反省与诊疗文化病理学 (PathologiederKultur)这样一个组合术语于1912年出现在德文著作《重新感受和评价 :论文化的病理学》[2 ] 中 ,用以揭示文化中的疾患 ,从而把“病理”的问题从医学领地中拓展出来。这样便带… 相似文献
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本文从荣格心理学理论与美的东方模式的关系入手,分析了其中的东方文化意蕴.指出荣格的心理学理论具有印度和中国传统美学特征,荣格从中发现了心灵的原始意象以及用互补和谐的美学原则阐释原型之间的关系. 相似文献
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荣格心理学与中国文化 总被引:10,自引:0,他引:10
荣格及其分析心理学,对于我们国内的心理学和人文科学都曾产生了重要影响。但是,荣格心理学本身,却与我们的中国文化,有着内在的联系。或者说,在荣格正是在充分吸收了中国文化的基础上,才完善与发展民其分析心理学的体系。在本文中,作者通过对汉学字维尔海姆,以及通过《易经》和“道”,分析与论述了荣格分析心理学与中国传统 关系,阐述了中国文化心理学的意义 。 相似文献
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Self psychologists contend that patients with narcissistic personality disorders have dreams which cannot be understood in terms of current psychoanalytic dream theory and that these dreams, called self state dreams, have a different origin and structure. The manifest content of these dreams is said to reveal the reactions of healthy sectors of the psyche to disturbing changes in the condition of the self. Self psychologists are said to be able to understand these dreams directly, without the patients' associations, as portrayals of the dreamers' dread of threats to the integrity of the self. The authors raise questions about these contentions. They conclude that the self state dream will remain a dubious concept until a more extensive psychology of dreaming is provided by self psychologists. 相似文献
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Chandra Sekhar Sripada 《Philosophical Studies》2010,151(2):159-176
Recent studies by experimental philosophers demonstrate puzzling asymmetries in people’s judgments about intentional action, leading many philosophers to propose that normative factors are inappropriately influencing intentionality judgments. In this paper, I present and defend the Deep Self Model of judgments about intentional action that provides a quite different explanation for these judgment asymmetries. The Deep Self Model is based on the idea that people make an intuitive distinction between two parts of an agent’s psychology, an Acting Self that contains the desires, means-end beliefs, and intentions that are the immediate causal source of an agent’s actions, and a Deep Self, which contains an agent’s stable and central psychological attitudes, including the agent’s values, principles, life goals, and other more fundamental attitudes. The Deep Self Model proposes that when people are asked to make judgments about whether an agent brought about an outcome intentionally, in addition to standard criteria proposed in traditional models, people also assess an additional ‘Concordance Criterion’: Does the outcome concord with the psychological attitudes of the agent’s Deep Self? I show that the Deep Self Model can explain a very complex pattern of judgment asymmetries documented in the experimental philosophy literature, and does so in a way that has significant advantages over competing models. 相似文献
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The psychometric characteristics of the Beck Self-Esteem Scales (BSE) are described for 360 psychiatric outpatients. Patients rated their evaluative beliefs about themselves (Self Scale) and their beliefs about how others evaluate them (Other Scale). Both measures consist of 18 pairs of adjectives, e.g., lovable-unlovable, that are rated using a 10-point scale. The coefficient alphas for the Self Scale (0.94) and the Other Scale (0.95) indicated high internal consistency. Both scales were positively associated with other measures of self-esteem and negatively associated with measures of anxiety and depression. As predicted by the cognitive theory of depression, patients with a principal mood disorder scored significantly lower on the BSE than patients with a principal anxiety disorder. In addition, the mean scores for patients with major depression and dysthymia on the Self Scale were significantly lower than the mean scores for the Other Scale. 相似文献
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Sandor Ferenczi wrote about a typical dream of the "Wise Baby" and later used this figure to represent the child who is traumatized into precocious wisdom, who becomes "the family psychiatrist." We discuss Ferenczi's theory of traumatization and the "split self," noting how it was taken up in D. W. Winnicott's "True Self/False Self" conceptualization. We then present three patients' wise baby dreams to show how these trauma theories can be used in dream interpretation and how dream interpretation can support them. 相似文献
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In this article we propose a development of the Dialogical Self Theory by introducing the notions of borders, cogenetic logic and tensegrity that we have elaborated during the last 5 years, in order to introduce a stronger developmental and dynamic perspective within the theory. We start from the discussion of some recent advancements of the model proposed by Hermans et al. (Integrative Psychological and Behavioural Science, 51(4), 2017), who refer to the metaphor of democratic society of the Self to understand the challenges and possible directions of adaptation that the persons can face in those border-crossing processes characterizing contemporary western societies. We conceptualized the Self as a dynamic semiotic system in constant evolutive tension, rather than a system in equilibrium adapting to the environmental changing conditions. Then, we propose to replace the concept of stability and continuity of the Self with the more fruitful idea of tensional integrity. 相似文献
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The Science of Self‐Control (Rachlin, 2000) presents a clear overview of research and theory on self‐control, emphasizing important recent research by Rachlin and his students on temporally extended behavioral patterning as an aid to curbing impulsive decisions. We found the book well suited as a textbook in a graduate seminar on self‐control, particularly because it lucidly presents several provocative ideas about self‐control, decision making, addiction, and general theories of behavior. Of particular interest are his discussion of the “primrose path” to addiction and his behavioral research on the “prisoner's dilemma” as it relates to self‐control. Although we take some issue with teleological behaviorism, the theory of behavior advocated by Rachlin, we recommend this book to anyone interested in self‐control. 相似文献
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Jiri Benovsky 《Erkenntnis》2010,73(1):101-121
Several metaphysical debates have typically been modeled as oppositions between a relationist approach and a substantivalist
approach. Such debates include the Bundle Theory and the Substratum Theory about ordinary material objects, the Bundle (Humean)
Theory and the Substance (Cartesian) Theory of the Self, and Relationism and Substantivalism about time. In all three debates,
the substantivalist side typically insists that in order to provide a good treatment of the subject-matter of the theory (time,
Self, material objects), it is necessary to postulate the existence of a certain kind of substance, while the other side,
the relationist one, characteristically feels that this is an unnecessary expense and that one can get the job done in an
ontologically cheaper way just with inter-related properties or events. In this paper I shall defend the view that there is
much less of a disagreement between relational ontologies and substantival ontologies than it is usually thought. I believe
that, when carefully examined, the two sides of the debate are not that different from each other, in all three cases of pairs
of views mentioned above. As we will see, both the relational side and the substantival side work in the same way, suffer
from and answer the same objections, and are structurally extremely similar. It will be an important question—one that I shall
discuss in detail, and that is indeed the main point of interest for me in this paper—whether this means that the two sides
of the debate are somehow ‘equivalent’ or not, and what ‘equivalent’ could mean. 相似文献
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J. David Velleman 《Philosophical explorations》2013,16(3):283-290
In her excellent critique of my book Self to Self (2006), Catriona Mackenzie highlights three gaps in my view of the self. First, my effort to distinguish among different applications of the concept ‘self’ is not matched by any attempt to explain the interactions among the selves so distinguished. Second, in analyzing practical reasoning as aimed at self-understanding, I speak sometimes of causal-psychological understanding (e.g. in the paper titled ‘The Centered Self’) and sometimes of narrative self-understanding (e.g. in ‘The Self as Narrator’), but I never explain how these two modes of self-understanding are related. Third, I never explain how my account of autonomous agency can be reconciled with my interpretation of Kant's (e.g., in ‘A Brief Introduction to Kantian Ethics’). In this reply to Mackenzie, I agree with her about all three of these gaps, and I offer some (admittedly incomplete) ideas about how they might be filled. 相似文献
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Autoscopic phenomena (AP) are complex experiences that include the visual illusory reduplication of one’s own body. From a phenomenological point of view, we can distinguish three conditions: autoscopic hallucinations, heautoscopy, and out-of-body experiences. The dysfunctional pattern involves multisensory disintegration of personal and extrapersonal space perception. The etiology, generally either neurological or psychiatric, is different. Also, the hallucination of Self and own body image is present during dreams and differs according to sleep stage. Specifically, the representation of the Self in REM dreams is frequently similar to the perception of Self in wakefulness, whereas in NREM dreams, a greater polymorphism of Self and own body representation is observed. The parallels between autoscopic phenomena in pathological cases and the Self-hallucination in dreams will be discussed to further the understanding of the particular states of self awareness, especially the complex integration of different memory sources in Self and body representation. 相似文献