排序方式: 共有4条查询结果,搜索用时 15 毫秒
1
1.
Michael Smith 《The Journal of Ethics》2006,10(1-2):75-106
I take issue with two suggestions of Joel Feinberg's: first, that it is incoherent to suppose that human life as such is absurd,
and, second, that a particular human life may be absurd and yet saved from being tragic by being fulfilled. I also argue that
human life as such may well be absurd and I consider various responses to this. 相似文献
2.
Abstract. Neuroscientific evidence requires a monistic understanding of brain/mind. Truly appropriating what this means confronts us with the vulnerability of the human condition. Ca-muss absurd and Tillich's despair are extreme expressions of a similar confrontation. This crisis demands a type of courage that is consistent with scientific truth and does not undermine the spiritual dimension of life. That dimension is not a separate substance but the process by which brain/mind meaningfully wrestles with its crisis through aesthetic symbols, religious faith, and ethical affirmation. The validity of these activities does not depend upon human autonomy but instead upon the fact that they exist. Furthermore, they constitute the self, which Dennett calls a "center of narrative gravity." 相似文献
3.
RALF BINSWANGER 《The Psychoanalytic quarterly》2016,85(3):727-757
The unique approach to dreams of Swiss psychoanalyst Fritz Morgenthaler (1919–1984) is presented and discussed. Although rarely discussed in the English‐speaking psychoanalytic world, this approach is very alive in German‐speaking countries. Focusing on the distinction between the remembered hallucinatory experience of dreamers and the event of telling dreams within psychoanalytic sessions, Morgenthaler made two major innovations: first, he proposed a new understanding and handling of associations to dreams, and second, he offered what he called dream diagnostics as an instrument with which to integrate both resistance and transference into clinical work with dreams. 相似文献
4.
Anthony B. Pinn 《Dialog》2015,54(4):347-354
Extending earlier work on a nontheistic theology, in this article I explore a humanist framing of death. I begin with a critique of theistic framings of death as a matter of isolation and transition to a greater situation. In place of theistic understandings of death, here I argue that humanist theology, drawing insights from literature and Albert Camus' moralism, provides a way to “naturalize” death, to understand death as already and always a dimension of life. 相似文献
1