排序方式: 共有238条查询结果,搜索用时 15 毫秒
71.
72.
Murray Stein 《The Journal of analytical psychology》2017,62(1):67-87
The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures. 相似文献
73.
易哲学发展史之一嬗变--陆王心学的易哲学思想探析 总被引:1,自引:0,他引:1
陆王心学的易哲学思想的出现,伴随了一定的时代特点,可谓是易哲学史上继王弼义理易之后的一次深刻嬗变.这表现为其以心释易统易、工夫简易直截的鲜明特征,其中蕴涵了心学派易学对象数易及程朱义理易的解构以及为一般易学研究所忽略的易佛沟通问题.从陆王心学的易哲学思想里面,我们可以发现,心学在宋时的诞生以及它最终的衰微,同样不是一个偶然的现象,它在解构"传统"易学的同时也解构了自身. 相似文献
74.
75.
Kristin Johnston Largen 《Dialog》2019,58(3):225-231
In this article, I examine a traditional Shin teaching on women and women's bodies as they relate to rebirth in Amida's Pure Land and ask how that teaching might inform Christian doctrines on women's bodies. After an analysis of the role of women's bodies in the broader Shin teachings around Amida's compassion and rebirth in the Pure Land, I conclude by raising questions for Christianity this analysis invites and suggest further lines of inquiry that might help open up more positive understanding of women and women's bodies in contemporary Christianity. 相似文献
76.
José Ignacio Cabezón 《Argumentation》2008,22(1):71-92
Western scholars have written on the theory of Buddhist argumentation. They have also analyzed examples of arguments found
in philosophical and polemical writing. However, little has been written to date about what might have transpired when Buddhists
and their opponents met in face-to-face debates in classical India. Drawing on Chinese and Tibetan historical and biographical
writings about famous Indian debates, this essay analyzes the structure and conventions of these accounts as a literary form.
While it is difficult to assess the historicity of particular narratives, an analysis of this literature as a
whole gives us clues about what might have occured when Indian scholars faced their adversaries in live debates. These sources
provide us with a picture of the etiquette, rules of engagement, and strategies that may have been used in such encounters.
They also suggest what constituted defeat in ancient Indian verbal contests, and they point to some of the real-political
and material benefits of victory. The essay ends by reflecting on the function of these narratives vis-à-vis Tibetan Buddhist
scholastic identity.
相似文献
José Ignacio CabezónEmail: |
77.
David Gardiner 《Sophia》2008,47(1):43-55
Buddhist maṇḍala that are made of colored sand or are painted on cloth have been well represented in Asian art circles in the West. Discussions
of the role that they can play in stimulating religious contemplation or even as sacred icons charged with power have also
appeared in English scholarship. The metaphorical meaning of the term maṇḍala, however, is less commonly referenced. This paper discusses how the founder of the Japanese school of Shingon Buddhism, the
Buddhist monk Kūkai of the ninth century, uses this term in a metaphorical sense to convey the transformed nature of awareness
that is the ultimate goal of Buddhist practice. Emphasis is also placed on the importance of metaphorical thinking to the
religious path of transformation itself.
相似文献
David GardinerEmail: |
78.
Mark Siderits 《Sophia》2008,47(1):29-42
Paleo-compatibilism is the view that the freedom required for moral responsibility is not incompatible with determinism about
the factors relevant to moral assessment, since the claim that we are free and the claim that the psychophysical elements
are causally determined are true in distinct and incommensurable ways. This is to be accounted for by appealing to the distinction
between conventional truth and ultimate truth developed by Buddhist Reductionists. Paleo-compatibilists hold that the illusion
of incompatibilism only arises when we illegitimately mix two distinct vocabularies, one concerned with persons, the other
concerned with the parts to which persons are reducible. I explore the view, its roots in Buddhist Reductionism, and its prospects.
相似文献
Mark SideritsEmail: |
79.
Nalini Bhushan 《Sophia》2008,47(1):57-69
In this essay I first articulate what I take to be an influential and for the most part persuasive model in the western psychoanalytic tradition that is a response to tragic loss, namely, the one that we find in Freud’s little essay entitled ‘Mourning and Melancholia’ (1917). I then use a well-known Buddhist folk tale about the plight of a young woman named Kisagotami to underscore central elements from Buddhist psychology on the subject of suffering that is a consequence of the loss of a young mother’s only child. Fortified by both traditions, I gather together the ingredients for a cross-cultural mental model that serves to explain and to justify as healthy a specific kind of response to a specific form of suffering, namely, the loss of ones’ loved one. I arrive at this model by asking a number of specific questions of both traditions. For instance, what constitutes a non-pathological response to this kind of suffering? What state of mind represents the cessation of such suffering? Is preoccupation with the dead beloved a way of escaping the fact that the person is dead? Is this a form of ignorance that needs to be removed? Is it a form of moral deficiency? Might certain forms and contexts of ignorance, in effect, put one on a path to enlightenment? 相似文献
80.
“乐”——中国人的主观幸福感与传统文化中的幸福观 总被引:1,自引:0,他引:1
中国人的幸福感重视人际与集体的和谐, 重视精神的感受。这样的幸福感特点很大程度上受传统文化中幸福观的影响。儒、道、佛三大流派各有自己独特的幸福观:儒家既承认父母俱存、兄弟无故的现实感性之乐, 又强调追求仁义的理性之乐; 道家提倡超越现实的顺应自然之乐和祸福相依的幸福观; 佛家则讲求进入涅槃和普渡众生之乐。各家在追求理想人格、追求审美的过程中, 各自发展又互相融合, 形成对中国人幸福感影响深远的三大幸福观:(1)不以个人情感为重点而代之以人际关系和社会和谐的集体主义幸福观; (2)幸福感与道德感、审美感相连; (3)追求理性之乐。 相似文献