The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move i...The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move in an atmosphere of relentless anxiety, and to be driven by passions whose source and power we can neither master nor understand. Is there a period of innocence, a time before we are caught in the coils of the human condition？ The author will argue that Bergman＇s treatment of children demonstrates that in his world birth is the fall from grace.展开更多
This work aims to show, in the phenomenology of Husserl, the relevance to seek the elements that give epistemological legitimacy and validity to the conceptualization that brings psychoanalytic theory to account for p...This work aims to show, in the phenomenology of Husserl, the relevance to seek the elements that give epistemological legitimacy and validity to the conceptualization that brings psychoanalytic theory to account for processes whose explanation necessarily imply to clarify that psychoanalysis, in contrast to psychological treatments, is not based on the effects of a relationship between the participants but in the positioning that each of them occupies relative to the other, particularly when having in mind the concept of transference and recognizing in it the position from which the analyst can give conditions of possibility--through his interventions--for which the patient may realize, analyze, and rethink his own position on what constitutes his discomfort. Husserl recaptures the Cartesian base from which opens philosophical reflection to a new area of research ＂in＂ consciousness where it is allowed to understand the relationship between subject and object from a new perspective that enables establishing an epistemology that substantiates the rigorous analysis of human subjectivity. Husserl＇s proposal introduces us to an epistemic field in which it can be shown and, that the psychoanalytic method which enables its effects is precisely the position of the analyst, while by his presence and intervention leads to the other in question, without having to abide by an alien desire, be able to position himself before his own desire. This analysis regarding the desire of oneself is indispensable to understand the elements at play in contemporary psychopathology, as in the present context the intensity of the demands generated in the economic apparatus, are experienced by the subject as arising from himself, erasing traces of his desire that is superseded by social imperatives that crushed and fragmented him.展开更多
Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduc...Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂展开更多
On the basis of the findings of our fieldwork in Shuanglong Village of the Tujia ethnic group in Enshi, Hubei, we find that woman is neither the subjectless existence of＂otherness＂ as traditionally regarded nor the ...On the basis of the findings of our fieldwork in Shuanglong Village of the Tujia ethnic group in Enshi, Hubei, we find that woman is neither the subjectless existence of＂otherness＂ as traditionally regarded nor the rational subject embodying multiple survival strategies as defined by some scholars. The female self is primarily an emotional subject with the dual features of inclusion and exclusion. The significance of the female self for society lies in the fact that the inclusive aspect provides a psychological and practical basis for the integration of rural society, while the exclusive aspect creates a space for breaking through this society＇s existing norms and customs.展开更多
文摘The world of Ingmar Bergman is notoriously dark. He exposes us repeatedly to the isolation of human subjectivity and to our desperate attempts to break free of it. To be human for Bergman is to be imperiled, to move in an atmosphere of relentless anxiety, and to be driven by passions whose source and power we can neither master nor understand. Is there a period of innocence, a time before we are caught in the coils of the human condition？ The author will argue that Bergman＇s treatment of children demonstrates that in his world birth is the fall from grace.
文摘This work aims to show, in the phenomenology of Husserl, the relevance to seek the elements that give epistemological legitimacy and validity to the conceptualization that brings psychoanalytic theory to account for processes whose explanation necessarily imply to clarify that psychoanalysis, in contrast to psychological treatments, is not based on the effects of a relationship between the participants but in the positioning that each of them occupies relative to the other, particularly when having in mind the concept of transference and recognizing in it the position from which the analyst can give conditions of possibility--through his interventions--for which the patient may realize, analyze, and rethink his own position on what constitutes his discomfort. Husserl recaptures the Cartesian base from which opens philosophical reflection to a new area of research ＂in＂ consciousness where it is allowed to understand the relationship between subject and object from a new perspective that enables establishing an epistemology that substantiates the rigorous analysis of human subjectivity. Husserl＇s proposal introduces us to an epistemic field in which it can be shown and, that the psychoanalytic method which enables its effects is precisely the position of the analyst, while by his presence and intervention leads to the other in question, without having to abide by an alien desire, be able to position himself before his own desire. This analysis regarding the desire of oneself is indispensable to understand the elements at play in contemporary psychopathology, as in the present context the intensity of the demands generated in the economic apparatus, are experienced by the subject as arising from himself, erasing traces of his desire that is superseded by social imperatives that crushed and fragmented him.
文摘Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂
文摘On the basis of the findings of our fieldwork in Shuanglong Village of the Tujia ethnic group in Enshi, Hubei, we find that woman is neither the subjectless existence of＂otherness＂ as traditionally regarded nor the rational subject embodying multiple survival strategies as defined by some scholars. The female self is primarily an emotional subject with the dual features of inclusion and exclusion. The significance of the female self for society lies in the fact that the inclusive aspect provides a psychological and practical basis for the integration of rural society, while the exclusive aspect creates a space for breaking through this society＇s existing norms and customs.
