《淮南子·缪称训》所见子思《累德篇》考

《淮南子·缪称训》除首尾两段为编者所加前言后语外 ,其他悉为子思书佚文。而种种迹象表明 ,这篇佚文正是《后汉书》李贤注所提到的《累德篇》。该佚篇与子思的其他著作血肉相连 ,与郭店简中子思弟子遗著也存在着极为密切的关系。     

A Process Interpretation of Daoist Thought

Despite the fact that the Dao De Jing道德經 is one of the mos frequently translated texts in history,most of these translations share certain unexamined and problematic assumptions which often make it seem as though the text is irrational,incoherent,and full of non sequiturs.Frequently,these assumptions involve the imposition of historically anachronous,linguistically unsound,and philosophically problematic categories and attitudes onto the text.One of the main causes of the problem is the persistent tendency on the part of most translators to read the first line of the text as referring to or implying the existence of some kind of "eternal Dao." These are what I term "ontological "readings,as opposed to the "process" reading I will be articulating here.     

Thinking about the body as subject

The notion of immunity to error through misidentification (IEM) has played a central role in discussions of first-person thought. It seems like a way of making precise the idea of thinking about oneself ‘as subject’. Asking whether bodily first-person judgments (e.g. ‘My legs are crossed’) can be IEM is a way of asking whether one can think about oneself simultaneously as a subject and as a bodily thing. The majority view is that one cannot. I rebut that view, arguing that on all the notions of IEM that have so far been successfully defined, bodily first-person judgments can be IEM.     

关于《周易》经文"道""德"概念的思考

在《周易》经的部分中,"道"德"概念已开始出现。通过对《周易》经文"道"德"概念的分析,我们可以看到"道"德"概念无论以具体概念的形式,还是以抽象概念的形式出现在卦爻辞中,都体现了《周易》在理性思维的框架内,容纳了直观思维、形象思维等诸多思维方式的特点。     

The attraction of evil and the destruction of meaning

Does the concept of evil deserve special formulation in the realm of psychoanalytic thought? In agreement with authors such as Meltzer (1992) and De Masi (2003) and through selected moments from a boy's long analysis, I will propose a definition of evil as a state of mind, characterized by disregard for the human quality of the object and the destruction of meaning and meaningfulness of life in and for others. Evil drains, perverts and strips symbols of intentions and goals, leaving them empty of emotional significance. In my patient, the state of mind that he called evil exerted a seductive appeal and was accompanied by a sadistic excitement that he elevated into a state of sexualized well‐being, which progressively perverted and destroyed emotional meaning, contributing to his confusion and desperation. Confronting this pathological configuration and describing the situation that I felt existed within his mind and between us, and rearticulating emotional meaning where it had been perverted, cannibalized or left empty, was the principal – and at times only – clinical instrument available to lead him out of his descent into nothingness.     

AUGUSTINE AND THE LIMITS OF PREEMPTIVE AND PREVENTIVE WAR

While Michael Walzer's distinction between preemptive and preventive wars offers important categories for current reflection upon the Bush Doctrine and the invasion of Iraq, it is often treated as a modern distinction without antecedent in the classical Christian just war tradition. This paper argues to the contrary that within Augustine's corpus there are passages in which he speaks about the use of violence in situations that we would classify today as preemptive and preventive military action. While I do not claim that Augustine makes an explicit distinction between the two types of war (such would be anachronistic), I will argue that based on examinations of De libero arbitrio I.v.11–12 and De civitate Dei I.30 Augustine's discussions of hypothetical cases or actual wars in history provide insights helpful for contemporary reflection on preemptive and preventive wars.     

The Historical Path of the "Círculo Psicanalítico de Minas Gerais"

The author describes the historical pathway trailed by a psychoanalytical institution (Círculo Psicanalítico de Minas Gerais) in a developing country (Brazil) and the structural consequences to this institution. As this institution was founded according to Igor Caruso's non-orthodox proposals, it has been destined to be a pluralistic society, composed of members who follow multiple theoretical orientations. As all of these members are united in the same institution, they all have the same hierarchical rights. The author discusses the difficulties encountered in maintaining this sort of institution.     

Oedipal aspirations and phallic fears: on fetishism in childhood and young adulthood

The main theoretical position on fetishism remains that outlined by Freud, the splitting of the ego and castration anxiety being central to the establishment of the fetish. The dangers and attractions of an oedipal resolution are outlined in the case of 'Stanley', an older adolescent whose nappy wearing, transvestism and obsession with pregnant mothers and their babies brought him to therapy. The paper demonstrates some of the technical difficulties in such work, the slow ego-structuring that is necessary, the patient's swift perception of danger at any failure of attunement by the therapist and subsequent flight to the perverse defence, and the impetus that acceptance of oedipal gain may bring to development. Die wesentliche theoretische Position bezüglich Fetischismus bleibt die von Freud umrissene, dass Ichspaltung und Kastrationsangst bei der Etablierung des Fetischs zentral sind. Es werden die Gefahren und Anziehungspunkte einer ödipalen Lösung im Fall von 'Stanley' dargestellt, einem älteren Jugendlichen, den sein Windeltragen, Transvestismus und Besessenheit mit schwangeren Müttern und ihren Babies zu Therapie brachte. Der Artikel zeigt einige der technischen Schwierigkeiten in solch einer Arbeit, das langsame Ich-strukturieren, das notwendig ist, die schnelle Gefahrenwahrnehmung des Patientens bei jeglicher Missanpassung des Therapeutens und die darauffolgende Flucht in perverse Abwehr, und den Antrieb, den das Akzeptieren des ödipalen Gewinns zur Entwicklung bringen kann, auf. Des conceptions théoriques du fétichisme, la plus connue reste encore celle proposée par Freud, dans laquelle le clivage du moi et l'angoisse de castration sont à l'origine de la mise en place de l'objet fétiche. Les dangers et les charmes d'une résolution ?dipienne sont esquissés à travers le cas de û Stanley ý, garçon en fin d'adolescence qui entreprend une thérapie en raison de certains de ces comportements?:?il aime porter des couches, il se travestit et il est obsédé par les femmes enceintes et leurs bébés. L'auteur souligne quelques-unes des difficultés techniques posées par ce travail, la lenteur avec laquelle il faut laisser se structurer le moi, la perception rapide par le patient d'un danger imminent dès que sa thérapeute n'est plus tout à fait en accordage avec lui, sa fuite alors vers une défense perverse, et la stimulation que l'acceptation des enrichissements ?dipiens peut entraîner pour son développement. La posizione teorica principale sul feticismo resta quella illustrata da Freud, secondo la quale la scissione dell'Io e le ansie di castrazione sono determinanti alla formazione del feticcio. I pericoli e le attrazioni di una risoluzione del complesso edipico sono illustrate nel caso di 'Stanley', un tardo adolescente arrivato in terapia perche' usava i pannolini, si travestiva e aveva un' ossessione per le donne incinte e i loro bambini. L'articolo tratta di alcune delle difficolta' tecniche in questo tipo di lavoro, della lenta e necessaria ricostruzione dell'Io, della rapida percezione del pericolo del paziente quando egli sente una mancanza di sintonia con il terapeuta e la conseguente fuga verso difese perverse, e dell'impeto che l'accettazione dei vantaggi edipici possono portare allo sviluppo.     

《大戴礼记·易本命》象数发微

本文通过对《大戴礼记·易本命》中一段资料的分析,认为这段资料的言论被置于“易”的境域中,论说者是从易道的高度阐发万物性命之理的,其论说本于古易象数,采用了“义理本于象效”、即“观象系辞”的阐述方式。由此,本文对《易传》“观象系辞”和古籍中“义理本于象数”的学术理路和阐述方式的合理性进行了哲学思考,从“象”的本质入手,给出了其必然理由。     

Approaching Laozi.Comparing a Syncretic Reading to a Synthetic One

Is Laozi a syncretic text whose primary body of ideas were cobbled together from multiple and various sources,none of which can reasonably be identified as Daoist,or is it a synthetic text whose ideas emerged from a single source that for all intents embodies the core elements of a tradition that meets the standards of inclusion for a tradition of early Daoism? The present work examines the key points of Hongkyung Kim's sophisticated account of Laozi's origins as a syncretic text.It then goes on to present the key points of what would have to be involved in its original circulations as a synthetic text.It concludes by suggesting a middle ground that is able to explain why an originally synthetic Laozi is all too easily read by modern scholars as a syncretic text.