Freud,Jung and The Great Chain of Being

For some time, it has been clear that psychoanalytic theories are built upon the kind of master narratives Roy Schafer, a New York psychoanalyst, described in 1980. As such, psychoanalytic theories may today have lost some of their initial scientific credibility in that they can no longer be seen as summarizing findings from data collected in a research environment. As aids in participating in their patients’ process of healing, however, narratives continue to be used by practitioners and reflect allegiance to core beliefs and propositions with roots in long‐standing Western thought. In this article, the metaphors in master narratives of Freud and Jung are compared with a conceptual system identified by cognitive linguists as ‘The Great Chain of Being’. Based on this analysis, the article proposes that theoretical formulations have mainly a secondary role to play in achieving good outcomes. The most critical element is the therapist's capacity to access a specific narrative for what transpires throughout each treatment.     

朱熹论《太玄》

本文梳理了《朱子语类》中对《太玄》的评价。朱子基于儒学正统立场,对扬雄的拟《易》之作《太玄》的主要方面都进行了评说。朱子认为扬雄的模仿不足道,《太玄》高处乃是道家之学;其以三起数,失《易》之本义;《太玄》只是在作历,其数零星凑补得可笑,而其卦气有气无朔,是没有道理的;且《太玄》的“爻位”吉凶太笃定,把《易》变动不居之理说死了。总之,朱子认为,扬雄虽费力安排,但《太玄》的内容和形式都不足道。     

徐灵胎治学特点研究

徐灵胎是清代著名的医学评述家和临床大家,被誉为中国医学史上传奇式的闻名人物。他出身名门望族,家学渊源,业儒通经,满腹经纶,德高望重。见识卓尔不凡,医术超群出众,著述享有盛誉。徐灵胎以寻本溯源、考据求实的治学方法,严谨规范、审慎求真的治学态度,善于思辨、敢于批判的治学精神,精研古方古法,阐释古方精义,强调辨证论治,以方类证,方证相应,在医学领域取得令人瞩目的成就。基于徐灵胎先生的医学著作论述其治学特点及其文化意义。     

医学名家成长经历对医学生培养的启示

运用扎根理论的研究方法,通过对50位医学名家深度访谈的影视和文字资料进行整理和编码,与原始资料进行反复比对,对他们成长经历中的重要影响因素和节点深入剖析,最终围绕医学生成长成才这个核心范畴,将其着力点主要放在家传、师承和职守三个方面。并在此基础上提出如何在家传、师承、职守等方面为医学生的成长提供更加扎实有利的分阶段教育、职业训练、社会环境等方面的条件和支撑,以培养更多更好地能给人民群众带来获得感的医务工作者。

     

《易序》作者略考

<易序>为朱熹著作<周易本义>中的一篇序文,但此文也被收入程颐的<程子遗文>及程颐的弟子周行己的<浮沚集>中.谁是<易序>的真正作者,众说纷纭.本文从文献的角度和思想的关联上断定朱熹是这篇序文的真正作者.     

Living in the mo(ve)ment: An ethnographic exploration of hospice patients’ experiences of participating in Tai Chi

PurposeTai Chi is increasingly being used as a complimentary therapy in hospice care to help patients self-manage multiple and complex health needs. However, currently there is limited understanding of Tai Chi from patients’ perspective, including what participation in this mindfulness based movement (MBM) exercise means to their experiences of living with an advanced, incurable disease. The purpose of this study was to explore outpatients’ lived experiences of hospice-based Tai Chi in relation to mindfulness.Methods19 participants (15 females; 4 males, aged between 50 and 91 years old) with a range of advanced, incurable diseases (cancer, COPD, pulmonary fibrosis, pulmonary arterial hypertension) who attended day therapy at a local hospice took part in Tai Chi sessions. Using a focused ethnographic approach, multi-methods including 17 semi-structured interviews (averaging 40 min), participant observations (equating to 200 h spent in the day therapy unit), and informal conversations were used to collect data over a 6 month period. Data was analysed using a thematic framework approach.ResultsFour main themes were constructed that demonstrated participants’ lived experiences of mindfulness during participation in hospice-based Tai Chi sessions. Main themes included: (1) mind-body respite; (2) being present with others; (3) tranquil and therapeutic atmosphere and; (4) physical limitations.ConclusionTai Chi may be an important therapeutic strategy for helping patients with advanced, incurable disease experience mindfulness. The findings of this study support the use of MBM exercises such as Tai Chi as a non-pharmacological adjunct to conventional treatments within palliative care settings.     

从《太玄》看扬雄的人性论思想

一般讲扬雄的人性论,都以《法言》为依据,认为他是“善恶混”派的代表.并认为他的人性论缺乏内在超越的根据,比较接近于荀子。本文认为《太玄》中蕴涵丰富的人性论思想,研究扬雄的人性论,应以《太玄》为基础。扬雄的人性论本于其天道观,有很强的超越性,扬氏以五行为架构,提出了非常具体的超越途径,其思想接近于性善说.     

论易学史研究在易佛关系问题上的两个疏忽——兼谈太虚大师的易学思想

易学是中国学术史上的一大显学。学界对于易学史的研究已取得了相当的成就,但这一成就背后却还留存着一个遗憾．那就是我们的易学史研究疏忽了易佛关系这一大课题,这包括两个方面(一)我们没有研究在佛教传入中国的前期,为什么佛教在与儒学和道学相沟通的同时却不与易学相沟通;(二)我们没有重视宋明以后存在的大规模的易佛沟通现象。本文以素描的方式勾画出了一幅被学者们忽略了的易佛关系图,有理有据地对疏忽易佛关系的研究状态提出了警策,并以太虚大师的易学思想为例,说明了易佛关系是不应该被疏忽的。     

方以智易学思想研究

方以智的博物之学与道德形上学体系,皆托《易》立言。早年,他以"气为真象,事为真数"的象数观,将抽象的象数符号还原为气与人事,并要求以"实证"的方法"核其真",反对将象数神秘化。他并非执着于感性的象数层面,在将"几"的内涵改造成隐晦的、待征乃显的"物理"的基础上,提出了"征天地之几"、"因事见理以征几"的易几观,从而成就了独具特色的博物之学。中晚年,他将"太极"的内涵引申为心与仁,并藉"太极不杂乎阴阳,不离乎阴阳"的太极观,建构了体用圆融的道德形上学体系。     

The imperative to support Black youths in resisting low and limiting expectations

Harmful narratives circulate about Black youths in North America. Deficit narratives portray them, their culture, and their communities as problems, narratives about policing encourage their control and punishment, color-evasive narratives ignore how race shapes their experiences, and essentialist narratives erase their distinct and often intersectional experiences by presenting them as monolithic. Community psychology and allied fields do not escape these trends, which in turn infuse practice, research, and teaching involving Black youths. The present paper highlights four principles that community psychology and allied fields can adopt to support Black youths in resisting these negative and narrow narratives. They are: (1) emphasizing Black youths' and Black communities' strengths, (2) supporting their agency, (3) adopting culturally relevant practices, and (4) developing critical consciousness through reflections on and deconstruction of these narratives. We hope that the reflections shared in this paper will expand the perspectives infused by researchers and practitioners in community psychology, social work, urban studies, and allied fields who work with Black youths.