郭璞易学思想考

在易学史上,郭璞精湛的易占一直为人推重,而其颇具特色的易学思想却往往被忽视,或语焉不详。笔者在深入研读郭璞诗赋文的基础上,结合其行状,对其易学思想予以全面梳理。本文主要做了三项工作：一是结合郭璞的诗赋,指出郭璞对周易义理的承袭与发挥;一是结合《晋书》本传、郭璞《易洞林》,从取象运数、据象成辞及阴阳灾异说两方面,深入阐析郭璞对焦（赣）、京（房）、管（辂）易象数学的继承与发展;一是结合郭璞的行状,指出郭璞在易占实践上为改革易占方法、完善易占辞以适应现实需要所作出的贡献, 从而表明郭璞是位既重义理又重象数,既重理论又重实践的易学大师。     

郭璞易学渊源考

在易学史上,郭璞素被目为方士术者流,而摒弃于易学家队伍之外。殊不知,郭璞正是通过其易占活动,为发展中国易学尤其是易象数学作出了独特的贡献。为了给郭璞正名,本文做了两项工作：一是结合郭璞寒微的身世和坎的际遇,指出易占是郭璞参政议政、实现济世志的中介,占卜活动成了其政治生涯的重要组成部分。这远非一般方士木者所能比。一是结合《晋书》本传及郭玲著作,对郭璞的易学渊源作一番深入的考证。笔者认为,从大的范围来说,郭璞承袭了古易《归藏》、《连山》以及《简易》,《归藏》亦赖郭璞《尔雅注》、《山海经注》得以保存若干材料;从小的范围来说,郭璞祖尚汉孟喜、焦延寿、京房易象数学,兼习费直易义理学,直承魏管辂种种术数法,俨然成为晋代一名擅长术数的易象数学大师。     

郭璞与道教

在中国文化史上,东晋郭璞（２７６—３２４）是一位不可忽视的重要人物。他不仅被奉为术数大师、堪舆之祖,而且也是改造、发展游仙诗的祖师、语言学巨匠。然而,长期以来学术界对郭璞的研究大多侧重于其文学成就、语言学成就,而对郭璞的道教思想却涉及甚少,这就在很大...     

读王家台秦墓竹简"易占"札记

有些学者认为,王家台秦基竹简"易占"可能有两个不同的抄本,但实际上并非如此,秦简"易占"少督卦中的"口小于",有人认为是"周小子",但我们认为更有可能是"晋小子","易占"右卦中的"平公",比较一致的看法是"宋平公",但我们认为是"晋平公"的可能性更大;秦简"易占"可能真的如有的学者所说即是汲冢‘易繇阴阳卦>,而且秦简"易占"或<易繇阴阳卦>可能与汲冢书中的其他"杂碎怪妄"之书大有关联.如果秦简"易占"涉及晋小子、晋平公的观点成立的话,则其与殷易<归藏>不相关的材料就更多,其是否为殷易<归藏>就更值得怀疑了.     

灵棋课法的由来及其符号解读

本文将灵棋占法当作"易占"的一个支派加以研究.作者以<道藏>本及<四库全书>本中的<灵棋经>为基本文献,考察"灵棋课法"的由来与归属.作者认为,从道书记载情形看,灵棋课法早先应该属于道教使用的一种卜筮技艺.在分析了灵棋课法与易学的关系之后,作者从神明崇拜的角度进一步考察灵棋课法的道教色彩,阐述了该法所蕴含的思想旨趣,发掘其象征底蕴.     

王家台秦简“易占”与殷易《归藏》

从秦简“易占”与《周易》相应之卦存在的不同卦名来看 ,前者与卦之象义的关系简单直观 ,后者与卦之象义的关系则复杂抽象 ,故秦简“易占”之卦名当即先于《周易》之卦名而存在的殷易《归藏》之卦名。秦简“易占”之占辞中存有与殷易时代不合之数条 ,但其余占辞显然绝非后世所能编造 ,当即殷易《归藏》所收夏商旧有的占筮记录之辞。秦简“易占”虽非殷易《归藏》之原貌和全貌 ,但大体为殷易《归藏》之内容。     

海昏竹书《易占》六十四卦时月吉凶与方位问题管窥

海昏侯墓竹书《易占》与已知诸种易占文献不同,其将一岁分为十二月与四维,然后将之分配六十四卦以论其吉凶.将一岁分为十六时位与太一式中的十六神相类.诸卦时月吉凶中多配有动物,此与三十六禽相似,也与式占有密切关系.《易占》六十四卦按传本《周易》卦序排列,每卦皆有两种方位.第一种方位总体上是与其吉时所应之方位相当,但也多有特例...     

唐代道教女冠诗歌的瑰宝——敦煌本《瑶池新集》校读记

道教信仰对中国古诗的影响历史悠久。传说秦始皇巡行天下时 ,已使博士作《仙真人诗》 ,教乐人歌之。东汉后期的古诗十九首中 ,也有感叹人生短暂 ,涉及服药求仙的内容。及至魏晋南北朝 ,随着道教的发展传播 ,以歌咏仙真、仙境及道士隐居修炼为主题的诗篇 ,开始在社会上广为流传。梁朝萧统所编《文选》中 ,将“游仙”列为古代诗歌的类别之一。这类诗歌题材的创作者 ,既有阮籍、嵇康、郭璞、沈约等文人名士 ,也有道教中人。如江东著名道士葛玄、杨羲、许谧等。梁朝陶弘景的《真诰》书中 ,记录了早期上清派道士假托仙真降授的数十首游仙诗。值得…     

郭璞《洞林》的版本及价值CSSCI

《洞林》是郭璞的易学著作,目前所见的集本及辑本均存在辑录不全和未经校勘的问题,同时有些非《洞林》的内容羼入。通过研究《洞林》,可以纠正、补正史书对郭璞的记载,进一步明确郭璞的行历,明确郭璞作品的创作时限。     

青溪小识

《正统道藏》太平部所收《道教义枢》十卷,是唐代道教的重要论著。原书题“青溪道士孟安排集”。据唐初诗人陈子昂所撰《荆州大崇福观碑记》所载:孟氏曾于武周圣历二年(699年)上表,请于荆州建立大崇福观当系高宗、武后时荆州道士。孟安排号称“青溪道士”,此青溪当指荆州临沮县之青溪山,为六朝道流隐居修炼之地。东晋文人郭璞已提及青溪。《文选》卷21载郭璞《游仙诗》第二首云: 青溪千余仞,中有一道士。云生梁栋间,风出窗户里。借问此何谁?云是鬼谷子。翘迹企颖阳,临河思洗耳。     

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.