When More is Better than Less; Three Theories of Psychosis—Projection, Double Bind, and Possession

Three psychological theories of psychosis are described, each of which has standing in psychiatry. Defined by the terms projection, double bind, and possession, they initially appear to have little or nothing in common to explain psychosis, but converge at four points: (1) A high degree of anxiety precipitated by a dilemma or conflict perceived to be unsolvable by the person; (2) the anxiety triggers a shift from one thought or motive in the direction of its opposite, because the original was believed too antagonistic to the wishes of significant others; (3) the opposite, in order to remain opposite, requires that the original thought or motive be forgotten, (4) a singular means to produce and reinforce forgetting is the interposition of psychiatric symptoms. In psychiatry today treatment would fit more consistently with the three theories taken as a whole rather than any one, and a rationale for this viewpoint is elaborated.     

Merleau-Ponty,Marx, and Marxism: The problem of history

At the present time, Europe, particularly eastern Europe, is still immersed in a major political transformation, the most significant such change since the Second World War, arising out of the rejection of official Marxism. This unforeseen rejection requires meditation by all those concerned with the relation of philosophy to the historical context. Marxism, that follows Marx’s insistence on the link between a theory and the context in which it arises, cannot be indifferent to the rejection of Marxist theory in practice. In respect to the usual tendency to pass rapidly over practice for a theoretical analysis of social theory, Merleau-Ponty stands out for his concern to evaluate the theoretical claims of Marx and Marxism against practice.     

试论存在主义对人本主义心理学的影响

从人本主义心理学产生发展的背景,研究命题与体系式思想．研究方法及在咨询和治疗上的应用四个方面来探讨存在主义对人本主义心理学的积极影响。主要关注存在主义作为一种哲学思潮在对人性,人的生存方式和独特性的看法上给予人本主义心理学的启示．以及存在主义的创新的本体论对于人本主义心理学在跳出传统心理学模式走上“第三条道路”上的推动作用。     

Some Thoughts on the Integration of Narrative and Humanistic/Existential Approaches to Psychotherapy

Although humanistic and narrative approaches to psychotherapy make some different assumptions about the nature of the human condition and emphasize different aspects of human functioning in their therapeutic endeavors, I argue here that the underlying assumptions of these two approaches reflect a common view of humanness, thus making these two approaches candidates for attempts at integration. Four areas of commonality are discussed in detail: (a) life as a process of continual development, (b) the nature of experience and the process of meaning creation, (c) the nature of psychological dysfunction, and (d) the nature and importance of human relationships. The implications of these commonalities for the practice of therapy from an integrated perspective are explored in an extended case example.     

弗洛姆人本主义精神分析的启蒙价值

弗洛姆人本主义精神分析综合了欧洲文化传统的理性主义、人本主义、批判精神和救世情怀这些基本要素, 他试图用理性主义和人本主义的标准和精神分析心理学的工具来剖析他所处的社会和身边的人, 并探索实现理想社会和人的发展的途径。这一事业的价值实际上是启蒙。他从现代人的不安全感处境出发, 深刻分析了威权主义、民族主义、消费主义的病理机制, 进而提出了基于人本主义原则的社会改革方案。弗洛姆人本主义精神分析的理论和实践对于21世纪人类发展问题的解决仍然具有启发意义。     

"保合太和,乃利贞"新解--《易传》论社会和平与社会功利的关系

<易传>提出"保合太和,乃利贞"的光辉哲学命题,揭示了社会和平对于社会经济发展的重要作用,要求创造和平的社会环境促进并保持社会经济的可持续发展;<易传>哲学还包涵着"以财聚人"的人本主义经济思想,与以追求利润为旨归的资本主义经济有着本质的区别.     

‘Polydorus Italus’

Abstract

In his Anglica Historia, the expatriate Italian cleric, Polydore Vergil (1470–1555), cultivated a flexible and resourceful relationship with ecclesiastical and temporal authorities in Henrician and Edwardine England when residing there. His humanist learning enabled him to adapt to changes of power and religion by means of a prudent publishing strategy, to challenge with a degree of impunity the perceived wisdom of both kings and clerics, and to carry out revenge upon one who had wronged him: Cardinal Wolsey. Using primary and secondary source material, this article examines, for the first time, Vergil’s attitude to and dealings with those in authority through an assessment of his Anglica Historia. Dying a Roman Catholic in his native Italy, ‘Polydorus Italus’ adjudged the Henrician Reformation, in so far as he actually presents it, as deficient.     

Elite sport: reification,instrumentalization and dignity

Elite sport is both worshipped disparaged. It is adored because athletes embody an ethical act of courage, self-sacrifice and fair play; it is criticized for too many scandals that plague and discredit it. Too often, athletes seem trapped in and crushed by a system much bigger than they are, a system that also compels them to do wrong, in a way that seems to instrumentalize them. But what is the real status of elite athletes? Does the system treat them with dignity in a manner that allows them to accept freely and voluntarily the end purpose of the record to be beaten that demands enormous sacrifices? This article considers how an analysis of the concept of human dignity can help us better understand the place of the athlete in this complex reality of elite sport.     

从《周易》的原点看人文精神与新世纪跨文化交际

中国的“人文”精神源远流长 ,从《周易》我们可以找到它的源头。在新世纪全球化的语境中 ,研究东西方文化与文学中人文精神的发展趋势与跨文化交际的关系 ,具有十分重要的学术价值和现实意义。本文旨在分析源于《周易》的中国人文精神的特点与传统 ,在与西方的比较中探讨跨文化交际的发展趋势及其相关问题。     

BIOMEDICAL ETHICS: MUSLIM PERSPECTIVES ON GENETIC MODIFICATION

Technology pertaining to genetically modified foods has created an abundance of food and various methods to protect new products and enhance productivity. However, many scientists, economists, and humanitarians have been critical of the application of these discoveries. They are apprehensive about a profit‐driven mentality that, to them, seems to propel the innovators rather than a poverty‐elimination mentality that should be behind such innovations. The objectives should be to afford the most benefit to those in need and to prevent hunger around the world. Another major concern is the safety of genetically modified food. Muslims, as well as those in other religious communities, have been reactive rather than proactive. Muslims must connect scientific knowledge and ethical behavior based on faith. In Islam, there is no divide between the two. God has commanded us to seek knowledge and make discoveries to better our lives and our environment. We are trustees of this world and everything in it. The poor, the sick, and the wayfarers have a right to be fed and cared for. God reminds Muslims continuously that the earth and all the heavens belong to God; therefore, no one should feel hunger, no one should suffer or be prevented from sharing this bounty.