James R. Otteson 《British Journal for the History of Philosophy》2013,21(3):545-551

In this paper I argue that there is an affinity between Reid and Husserl, or at least between Reid and what I shall call the ‘Austrian’ Husserl as opposed to the ‘German’ Husserl. The first is a realist, the scourge of psychologism, a sober and painstaking analyst of the various kinds of intentional experience, for whom such analysis is just an extension of ontology. The second is a radical idealist, closer to Fichte than to Kant. In describing the structures of ‘transcendental’ consciousness he takes himself to be describing the ‘origin’ of the world and everything in it, including himself as a psychophysical entity. He sees the history of philosophy as being determined by an inner telos, such that it culminates in his own transcendental phenomenology, of which he is the mere instrument.  相似文献   

  总被引：2，自引：0，他引：2  

Masuda T  Nisbett RE 《Cognitive Science》2006,30(2):381-399

Research on perception and cognition suggests that whereas East Asians view the world holistically, attending to the entire field and relations among objects, Westerners view the world analytically, focusing on the attributes of salient objects. These propositions were examined in the change-blindness paradigm. Research in that paradigm finds American participants to be more sensitive to changes in focal objects than to changes in the periphery or context. We anticipated that this would be less true for East Asians and that they would be more sensitive to context changes than would Americans. We presented participants with still photos and with animated vignettes having changes in focal object information and contextual information. Compared to Americans, East Asians were more sensitive to contextual changes than to focal object changes. These results suggest that there can be cultural variation in what may seem to be basic perceptual processes.  相似文献   

    

GIUSEPPE CIVITARESE 《The International journal of psycho-analysis》2005,86(5):1299-1316

Only in Bion's extended idea of ‘waking dream thought’ is the oneiric paradigm of the cure (already an obvious Freudian principle) completely applicable. The author's basic hypothesis is that, by adopting this paradigm thoroughly, one can combine the radical antirealism which is expressed in the postulate by which all the patient's communications are transference‐connected (here meaning ‘false connection’‐i.e. as projection/displacement of elements of the patient's inner psychic world) with the ‘reality’ of the transference, that is to say with the conviction that the facts of the analysis are co‐determined by the patient‐analyst dyad and actually rooted in how they interact. The Freudian metaphor of the fi re at the theatre is reintroduced here to suggest the crisis of the therapist's internal setting and capacity for reverie, which occurs when the irreducible ambiguity of the transference is resolved defensively, either in the patient's external reality or in his unconscious fantasy constellation. The author gives three clinical examples. The fi rst shows some of the not necessarily negative effects of this temporary crisis. The other two vignettes show a way of listening to the traumatic events of the patient's life from a perspective (that of the ‘analytic fi eld’) which is thought to be potentially the most transformative and vital to the analytical relationship.  相似文献   

    

Coline Covington 《The International journal of psycho-analysis》2012,93(5):1215-1236

Evil deeds may be committed intentionally or out of madness, but it is those who follow orders that present us with the most complex moral, philosophical and psychological questions. In writing about the banality of evil, Hannah Arendt argues that “in granting pardon, it is the person and not the crime that is forgiven; in rootless evil there is no person left whom one could ever forgive.” Arendt postulates that “being a person” necessarily entails the acts of memory and thought. This paper explores Arendt’s ideas on memory and thought and how these processes can become subverted in the service of a higher order. Clinical material illustrates Whitmer’s idea of dissociation as an “impairment of subjectivity” as distinct from Freud’s view of dissociation as a form of repression. This shift in theoretical perspective sheds new light on our understanding of the totalitarian state of mind, i.e. of the mind of a “nobody”, and the conditions within which evil is committed.  相似文献   

New data on the Vygotsky-Sakharov task of forming artificial concepts / Nuevos datos sobre la tarea de formación de conceptos artificiales Vygotsky-Sakharov     

Karen Moreira  Cecilia Hontou  Mario Luzardo  Ricardo Baquero 《Estudios de Psicología》2013,34(2):409-425

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K. Helmut Reich 《Zygon》2003,38(2):459-466

Some aspects of my writing the monograph Developing the Horizons of the Mind (2002) are highlighted, the central characteristics of relational and contextual reasoning (RCR) are explained, and the contributions to this symposium by John Albright, Varadaraja V. Raman, and John Teske are discussed.  相似文献   

    

MARTIN A. SILVERMAN 《The Psychoanalytic quarterly》2016,85(3):759-777

The Primordial Mind in Health and Illness: A Cross‐Cultural Perspective. By Michael Robbins. London/New York: Routledge, 2011. 240 pp.  相似文献   

    

MICHAEL ROBBINS 《The Psychoanalytic quarterly》2016,85(3):779-789

Formless Infinity: Clinical Explorations of Matte Blanco and Bion. By Riccardo Lombardi. Translated by Karen Christenfeld, Gina Atkinson, Andrea Sabbadini, and Philip Slotkin. London/New York: Routledge, 2016. 282 pp.  相似文献   

    

Elias Sacks 《The Journal of religious ethics》2016,44(2):352-377

Although the role of ethics in modern Jewish thought has been widely explored, major works by foundational philosophers remain largely absent from such discussions. This essay contributes to the recovery of these voices, focusing on the Hebrew writings of Moses Mendelssohn (1729–1786) and Nachman Krochmal (1785–1840). I argue that these texts reveal the existence of a shared ethical project animating these founding philosophical voices of Jewish modernity, and that reconstructing their claims contributes to broader conversations about the relationship between ethics and law. Mendelssohn and Krochmal present Jewish law as addressing needs emerging from the history of moral philosophy—from the modern histories of Platonic and Aristotelian ethics. Moreover, my reading highlights these thinkers’ ongoing relevance, suggesting that their work illuminates the role of law in ethical cultivation.  相似文献   

    

Abdul Azim Islahi 《Islam & Christian-Muslim Relations》2014,25(1):49-66

This article discusses linkages and parallels between economic ideas of Muslim scholars and Christian scholastics with the objective of finding common ground in the history of the subject that may increase understanding of our traditions, boost cooperation and strengthen the bonds between our associations. It also aims to provide material that may counteract the divisive elements in the West-centric thesis that propagates the clash of civilizations. By way of introduction, it begins with an account of the contexts in which Muslim dialecticians and European scholastics emerged and the foundations on which they based their work. It then traces the links that brought them close to each other and presents a number of cases on which the two traditions have similar views. The article concludes with a note that ethics and human values were the overriding considerations of both scholastics and Islamic scholars, and that, in spite of enormous changes in economic principles and practices, this concern for humanity has not changed. If economics is enriched with these values, they will surely increase efficiency, justice and stability, leading to harmony and peaceful co-existence.  相似文献