This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so‐called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's moral argument, although Kierkegaard ultimately favors revealed faith over natural theology in general and Kant's moral faith in particular. Whereas Kant uses the moral argument to postulate the existence of God and immortality, Kierkegaard mainly uses it as a reductio ad absurdum of non‐religious thinking. 相似文献
Freud introduced the concept of psychical reality as a consequence of abandoning the theory of seduction, and although this meant a turning point in his theoretical thinking he never defined the concept concisely and systematically. Thus it is possible to delineate at least two meanings of psychical reality that run through Freud´s writings as well as the writings of contemporary analysts. On the one hand psychical reality encompasses the whole field of subjective experiences. On the other, it is understood more narrowly as a transformation of experiences in the unconscious.
Substituting the idea of different meanings ascribed to Freud´s concept this article proposes to differentiate between levels in the psyche with the main focus on the unconscious level of the dream and of phantasy and the real unconscious. Starting from the most superficial level of subjective reality the text moves to that of fantasy formation illustrated by primarily Freud´s text on `A child is being beaten´. Adding Laplanche´s translational model the article ends up at the deepest level represented by the late Lacan and his concept of the real Unconscious.
The paper concludes that the term real points to something exceeding symbolization and the imaginary—thus escaping comprehension—and yet is absolutely indispensable to the organization of unconscious processes. 相似文献
The international humanitarian system aims to save lives and alleviate suffering following disasters worldwide. Secular and faith-based actors make up the system, but the system can operate to a secular standard that may, some have argued, marginalise religious experience and well-being post-disaster. This article assesses what can be learned from examining secular humanitarianism from a postsecular perspective. Debate on secularity in the humanitarian system is reviewed, before Jürgen Habermas’s conception of the postsecular is proposed as a theoretical lens. Habermasian postsecularism invites the secular to take part in a process of ‘complementary learning’ with the religious. Results from interviews and focus groups in the Philippines following Typhoon Haiyan are used. Results show the reflexivity of secular individuals within the humanitarian system, with cases demonstrating co-operation and consideration of other views at the interpersonal level. Yet, at a system-wide level, instances of marginalisation of religion were noted, such as responses to requests for chapel reconstruction and psycho-social assistance. While some organisations made a contextualised decision that either maintained their strict secularity or negotiated a compromise, in other cases, these decisions were based on preconceptions rather than deliberation. Overall, a level of reflexivity required in Habermasian postsecularism was found, but there were also further opportunities for complementary learning. 相似文献
Reviewing the general comments by the Committee on the Rights of the Child (CRC) and the state reports to the CRC reveal a mixed picture. How could a general comment by CRC on the right to spiritual development assist states in their policies and programmes? First, current understandings of spiritual well-being – one’s relationship to oneself, others, nature and the transcendent – encompass all relevant dimensions of meaning-making, enhanced awareness and connectedness. Second, the CRC has elaborated on spiritual development in 16 of its 21 general comments, providing sources from which a comprehensive elaboration can be done. Third, the understanding of the term spiritual is diverse among states. Fourth, a general comment will clarify the term spiritual development and inspire and guide relevant policies and programmes. 相似文献
Site visits provide an irreplaceable learning experience to students in both religious studies and the emerging field of interfaith studies. The conceptual core of this thesis is the claim, drawn from feminist epistemology, that an embodied pedagogy – a pedagogy which engages students not only intellectually, but as embodied beings who inhabit a space, engage in physical activities, and undergo various sensory experiences – is ultimately more enriching than a pedagogy centered exclusively in the classroom. Factors that make a site visit a successful instance of embodied pedagogy include the provision of sufficient context to students in advance for them to understand and appreciate the experience, an opportunity afterward to reflect on this experience in an intentional way, ensuring the site and the community whose space it is are treated with proper respect, and ensuring that the religious sensibilities of one's students are also similarly respected. 相似文献
Conceptual metaphor theory offers a perspective on how and when people find meaning in life. Whereas life’s meaning can be difficult to grasp, metaphor compares life to a relatively more concrete and structured concept. Supporting this account, American adults (Study 1) and German undergraduates (Study 2) who framed life as a journey reported more meaning in life. The journey metaphor was particularly beneficial for individuals with low levels of perceived coherence in life (Study 2). Study 3 further explored this pattern of moderation: An accessible metaphor, compared to other life framings, benefited participants who lack a strong meaning framework. Study 4 focused on the mechanism behind metaphor’s influence. Participants who imagined events from their life journey perceived stronger interrelatedness among those events as measured with an analog spatial organization task. Perceived interrelatedness in turn predicted meaning in life, particularly for individuals with a strong preference for well-structured knowledge. Finally, participants who applied their own metaphor to life expressed greater meaning (Study 5), especially those high in personal need for structure (Study 6). An internal meta-analysis of these findings provides cumulative evidence for metaphor’s influence on perceived meaning in life and reveals moderating features of the individual. 相似文献