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Philip Hefzer 《Zygon》1993,28(1):77-101
Abstract. The paper consists of an argument that goes as follows. Symbols and their elaboration into myths constitute Homo sapiens 's most primitive reading of the world and the relation of humans to that world. They are, in other words, primordial units of cultural information, emerging very early in human history, representing a significant achievement in the evolution of human self-consciousness and reflection. The classic myths of Fall and Original Sin, as well as the doctrines to which they gave rise, are further interpretations of this primordial information. The doctrinal traditions of the first four centuries of Christianity are surveyed. Three sets of data as interpreted by the biological sciences are offered as resources for understanding the biogenetic grounds of the experience that the symbols, myths, and doctrines of Fall and Original Sin seek to interpret. The conclusions to be drawn are that (1) the symbolic material is indeed commensurate with the scientific understandings, and (2) the scientific interpretations deepen our understanding of the symbols, while (3) the conversation between the symbols and the science once again raises certain perennial questions about human existence. 相似文献
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Joel E. Haugen 《Zygon》1995,30(4):553-572
Abstract. A central aim of Ralph Wendell Burhoe's scientific theology is to define and interpret the meaning of human existence in relation to “ultimate reality.” As such, it can be understood as an exercise in theological anthropology. For Burhoe, this ultimate reality is “nature,” understood as the total reality system which is studied by the sciences and which the sciences are showing to be the sole determiner of the way things are. This article discusses various aspects of Burhoe's theological anthropology, as well as its value and credibility, and raises questions concerning his understanding of the value of the individual and the problems of evil and human sinfulness. 相似文献
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Amanda Dowd 《The Journal of analytical psychology》2020,65(2):300-324
Originally presented at the Journal’s one day conference entitled ‘Displacement: Contemporary Traumatic Experience’ held in London in November 2019, this paper expands on the author’s theory of the implicit psychological organizing gestalt, an associated pattern of psychic functions which operate in an integrated way to simultaneously structure and organize our experience of self-cohesion and self-continuity. The gestalt, which implicitly links the formation of psychic skin, body image, cultural skin and both personal and cultural identity with place, functions as an emergent non-conscious permanent presence or background ‘constant’. It develops over time and emerges out of embodied emotional experiencing with the total environment – both human and non-human. The author argues that it is the rupture of this gestalt and the disorganizing consequences of its loss which underlies the experience of displacement trauma. If disruptions in the formation of the gestalt and/or its later rupture remain unrecognized and unrepresented then the absence creates a void which can be intergenerationally transmitted. Case material is presented which describes this and which highlights the ways in which the gestalt can contribute to our understanding of collective displacement anxiety, cultural trauma and cultural complexes. 相似文献
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Yuri Alexandrov Olga Svarnik Irina Znamenskaya Marina Kolbeneva Karina Arutyunova Andrey Krylov Alexandra Bulava Brian Feldman 《The Journal of analytical psychology》2020,65(3):476-496
As shown in our previous paper (‘Regression I. Experimental approaches to regression’, JAP, 65, 2, 345-65), the common mechanism of regression can be described as reversible dedifferentiation, which is understood as a relative increase of the proportion of low-differentiated (older) systems in actualized experience. Experimental data show that regression following disease (chronic tension headache) is followed by adaptation and an increase in system differentiation in that experience domain which contains systems responsible for that adaptation. The results of mathematical modelling support the idea that reversible dedifferentiation can be one of the mechanisms for increasing the effectiveness of adaptation through learning. Reversible dedifferentiation, which is phenomenologically described as regression, is a general mechanism for restructuring the organism-environment interactions in situations where behaviours that were effective in the past become ineffective. Reversible dedifferentiation has evolved as a component of adaptation when new behaviours are formed and large-scale modifications in the existing behaviours are required in the face of changes in the external and/or internal environment. Thus, the authors believe that this article provides evidence for Jung’s view that regression is not only a ‘return’ to past forms of thinking, affects and behaviour, but that regressive processes provide a significant impetus for psychological growth and development. 相似文献
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Giedre Bulotiene 《The Journal of analytical psychology》2020,65(2):408-422
The goal of this paper is to show through clinical examples how archetypal images connected with nature emerged in Lithuanian cancer patients, to analyze how these images helped them to get in touch with their emotions and meaningful personal experiences, and to discuss how these archetypal images are related to the Lithuanian cultural unconscious, and may also assist the psychological treatment of cancer. The analyzed examples permit the preliminary conclusion that when ill with cancer, a person's psyche generates universal archetypal images that constitute an important part of the process of coping psychologically with the disease. 相似文献
6.
An Evolutionary Perspective on Family Studies: Differential Susceptibility to Environmental Influences
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An evolutionary perspective of human development provides the basis for the differential‐susceptibility hypothesis which stipulates that individuals should differ in their susceptibility to environmental influences, with some being more affected than others by both positive and negative developmental experiences and environmental exposures. This paper reviews evidence consistent with this claim while revealing that temperamental and genetic characteristics play a role in distinguishing more and less susceptible individuals. The differential‐susceptibility framework under consideration is contrasted to the traditional diathesis‐stress view that “vulnerability” traits predispose some to being disproportionately affected by (only) adverse experiences. We raise several issues stimulated by the literature that need to be clarified in further research. Lastly, we suggest that therapy may differ in its effects depending on an individual's susceptibility. 相似文献
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Moss L 《Theoretical medicine and bioethics》2006,27(6):523-534
If the question “What is a gene?” proves to be worth asking it must be able to elicit an answer which both recognizes and address the reasons why the concept of the gene ever seemed to be something worth getting excited about in the first place as well analyzing and evaluating the latest develops in the molecular biology of DNA. Each of the preceding papers fails to do one of these and sufferrs the consequences. Where Rolston responds to the apparent failure of molecular biology to make good on the desideratum of the classical gene by veering off into fanciful talk about “cybernetic genes,” Griffiths and Stotz lose themselves in the molecular fine print and forget to ask themselves why “genes” should be of any special interst anyway. 相似文献
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Philip Hefner 《Zygon》1998,33(1):165-169
Ralph Wendell Burhoe's legacy rests on a series of interrelated theories that deal with (1) the emergence of life within physical nature; (2) the symbiosis of genes and cultures in human evolution; (3) the central importance of the brain in this symbiosis; and (4) the function of religion within this evolutionary process to carry the traditions of trans-kin altruism that make human civilization possible. These theories give rise to a number of issues that are of current importance. Burhoe's stature is enhanced when one considers that these theories were first articulated by him in the 1970s, in reliance upon the work of J. Bronowski, Alfred E. Emerson, and Donald T. Campbell. 相似文献