Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Protecting God from Science and Technology: How Religious Criticisms of Biotechnologies Backfire

Many religious critics argue that biotechnology (such as cloning and genetic engineering) intrudes on God's domain, or plays God, or revolts against God. While some of these criticisms are standard complaints about human hubris, I argue that some of the recent criticism represents a "Promethean" concern, in which believers unreflectively seem to fear that science and technology are actually replicating or stealing God's special deity–defining powers. These criticisms backfire theologically, because they diminish God, portraying God as an anthropomorphic superbeing whose relevance and special nature are increasingly rivaled by human power.     

同性恋成因的理论探讨

关于同性恋的成因,人们分别从两个角度进行了分析,其一是生理角度,学者们探讨了三个方面的因素：遗传因素、大脑结构和激素水平。其二是心理社会角度,精神分析学说强调恋母情节导致了特殊的母子关系,从而引起性心理异常,形成同性恋。行为主义心理不主张重视伙伴关系、偶然的机遇以及特殊的经历在同性恋形成中的作用。     

美国医师的职责

在此讨论的主要问题是,什么样的社会力量能使医师对诊治病人和技术操作的质量担负起责任？这种社会力量的来源之一是职业理念;另一种约束力来自于正规社会机构的直接管理,相关权限的依据是国家和地区规范医院和医师行为的法律。第三种规范的形式和政府司法部门紧密相关,它在很大程度上是一种间接性的约束力,涉及病人因医疗事故对医生及其投保的责任保险公司所进行的索赔和诉讼。强调了第三种力量,并突出了在医师和医疗行业圈之外的社会力量对医疗活动的指导作用。     

今本《周易》卦序排列数学规律新探

今本《周易》六十四卦卦序是依据什么道理排列出来的,迄今仍然没有一个完美的解答。本文尝试把卦序问题作为一个数学问题去考虑,探讨卦序的制作者所依据的数学思想与技巧。《六十四卦错综图》是我们研究序卦最重要的参考图,并指出十对三明三阳卦在序卦排列中起着骨架作用．无论是十对三明三阳卦,还是围绕这十对卦左右的其它卦,其排列在序数配置、卦区划分和爻画布排等诸多方面都蕴含着丰富的数学内容,充分反映了序卦的制作者运用数学技巧的娴熟技艺和精妙构想。     

处在夹缝中的哲学

针对当今科技文化与人文文化的矛盾,哲学能够在理解并弥合这种矛盾的过程中起不可替代的作用。在当前,马克思主义哲学是什么和能够做什么的问题是必须提出来弄清楚的。当前马克思主义哲学的研究水平有待提高：不要再追究国外争论已久的问题,史的研究也不能再停留在按原著顺序叙述的水平上;应该立足现实确立当代性的问题,并具备世界性的眼光。在苏东巨变后,马克思主义者在研究中不能回避原则性问题、为迎合对手而追求所谓非意识形态化。另外,防止离现实和民众愈来愈远的贵族化倾向和追求短平快的市场化倾向,注意术语的公央性和可理解性．也是须注意的问题。     

认知评价、心理控制感、社会支持与高考压力关系的研究

采用问卷法,随机选取河北省三类中学(重点、普通、私立)324名高三考生为被试,考察了学生对高考的认知评价、心理控制感、社会支持与高考压力的关系.结果表明:(1)重点中学、普通中学学生心理控制感显著高于私立中学学生,女生在社会支持的寻求上显著高于男生;(2)积极认知评价、心理控制感和社会支持与高考压力有显著负相关,而消极认知评价与高考压力有显著的正相关;(3)消极认知评价、心理控制感和社会支持对高考压力有直接影响;而积极认知评价通过心理控制感和社会支持间接影响高考压力.     

高中生创造性思维发展特点的研究

选取110名高中生为被试,采用自编“中学生创造性思维测验”,考察了高中生创造性思维水平的年龄特点、性别差异以及学科成绩与创造性思维水平之间的相关.结果表明:(1)从创造性思维总分上看,高中生的创造性思维水平发展比较平缓,各年级间差异不显著;其中创造性思维最重要的品质——独特性:从高一到高二年级处于较为平稳的水平,二者无显著差异;高三比高二(P<001)和高一(P<0001)有显著提高;(2)高中学生的创造性思维不存在显著的性别差异;(3)中学生语文成绩与创造性思维总得分及部分项目得分有一定相关,与创造性思维的独特性及各项目上的独特性均无显著相关.数学成绩与创造性思维的诸方面均无显著相关.     

The Representation of the Shoah in Maus: History as Psychology

The contemporary tendency in United States culture to substitute a discourse of psychology for political and social analysis is especially evident in treatments of the Shoah. Drawing on postmodernist techniques, Art Spiegelman's“Holocaust commix”, Maus, dramatizes not historical reality but the effort of representing the memory of trauma. In the absence of symbolic authority, suffering from rivalry with his father and haunted by the real of the father's voice, the son becomes the subject of the narration. Like Maus, the Holocaust Museum in Washington, D.C. and the criticism of Dominick LaCapra focus on the psychological processes of the private individual. This revised version was published online in August 2006 with corrections to the Cover Date.