This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and t...This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and that reflection is thought of itself as itself which involves a ＂turning around upon oneself.＂ But we do not see ourselves as we actually are, or in our entirety as a physical entity; self knowledge is limited by our nature. What we do not see or attend to is glossed over with the idealizations that are attached to our interest and these are informed by instinctual, or unconscious, intent. The relation between self and other is both contained by and expressed in interpersonal and societal interaction, but still there is an inner aspect that remains sovereign and intimate. Societal values inform our identity, but cannot touch the inner self （or intimate self）. We only ever experience ourselves no matter how similar or intimate we are to others. Although physically different from others we mostly aim to be known （identified） in accordance with our own sense of value and self estimation, yet we do not escape judgment from others. One may resist any evidence or opinions about themselves from others that are not in accord with this sense of self value whilst easily accepting ideas and values to be true or accurate facts about them that they only wish to be true. From these two sources of ideas of oneself, internal and externally derived, we form a sense of ourself in comparison to ideal others. This sense of identity informs our actions and choices. We may continually monitor the effect our self-belief has on others and adjust our self-attitude accordingly. Or we may fail to see that others do not share those beliefs we have about ourselves （e.g., a job interview）. Narcissism is a human tendency to either exaggerate or underrate one＇s power or beauty and this leads to false self beliefs. These ideas about oneself are ego-syntonic, within the boundary of the ego, and are thus not （immediately） experienced as being false. Thus, the question as to what is real and what is imagined is at stake in considering how we reflect upon a self which is essentially also a reflection of how others see them. The concept of Narcissism involves this inviolable choice to act for ourself or for others＇ sake in the pursuit of freedom and satisfaction in social interactions. Taken as an axiologicaUy neutral mode of analysis, Narcissism illuminates the problem of being self in the world of others and goes to the possibility of self determination and knowledge. Specifically, I aim to show that self reflection is the key element of the idea or thought of self, but that form of reflection alone is not enough to ensure error since it is based on a fundamental illusion of ego integrity. However, the attentive mindfulness or open ideation of a purer form of thought which I term ＂active reflection＂ allows the possibility of new perspectives hitherto unavailable to the self to form, ensuring that rectification can proceed from experience展开更多
The rapid growth of Chinese religion and the related studies will potentially reshape the boundary of sociology of religion. While sociology of religion focuses mainly on exclusive religions, so much so that it was on...The rapid growth of Chinese religion and the related studies will potentially reshape the boundary of sociology of religion. While sociology of religion focuses mainly on exclusive religions, so much so that it was once labeled ＂sociology of Christianity,＂ it meets challenges and opportunities in China where non-exclusive religions dominate the society. At the micro-level, the prevalence of non-exclusive religion poses challenges to some key concepts rooted in Western society, such as conversion and commitment. At the organizational level, it challenges sect-to-church theory, reminding us to study non- bureaucratic religious organizations. At the market level, Chinese religions are a laboratory for sociologists to examine factors leading to the prevalence of non-exclusive religions.展开更多
文摘This paper analyzes the concept of Narcissism which stands behind the theory and critique of particular psychological manifestations of personality. I argue that this concept is essentially a trope of reflection and that reflection is thought of itself as itself which involves a ＂turning around upon oneself.＂ But we do not see ourselves as we actually are, or in our entirety as a physical entity; self knowledge is limited by our nature. What we do not see or attend to is glossed over with the idealizations that are attached to our interest and these are informed by instinctual, or unconscious, intent. The relation between self and other is both contained by and expressed in interpersonal and societal interaction, but still there is an inner aspect that remains sovereign and intimate. Societal values inform our identity, but cannot touch the inner self （or intimate self）. We only ever experience ourselves no matter how similar or intimate we are to others. Although physically different from others we mostly aim to be known （identified） in accordance with our own sense of value and self estimation, yet we do not escape judgment from others. One may resist any evidence or opinions about themselves from others that are not in accord with this sense of self value whilst easily accepting ideas and values to be true or accurate facts about them that they only wish to be true. From these two sources of ideas of oneself, internal and externally derived, we form a sense of ourself in comparison to ideal others. This sense of identity informs our actions and choices. We may continually monitor the effect our self-belief has on others and adjust our self-attitude accordingly. Or we may fail to see that others do not share those beliefs we have about ourselves （e.g., a job interview）. Narcissism is a human tendency to either exaggerate or underrate one＇s power or beauty and this leads to false self beliefs. These ideas about oneself are ego-syntonic, within the boundary of the ego, and are thus not （immediately） experienced as being false. Thus, the question as to what is real and what is imagined is at stake in considering how we reflect upon a self which is essentially also a reflection of how others see them. The concept of Narcissism involves this inviolable choice to act for ourself or for others＇ sake in the pursuit of freedom and satisfaction in social interactions. Taken as an axiologicaUy neutral mode of analysis, Narcissism illuminates the problem of being self in the world of others and goes to the possibility of self determination and knowledge. Specifically, I aim to show that self reflection is the key element of the idea or thought of self, but that form of reflection alone is not enough to ensure error since it is based on a fundamental illusion of ego integrity. However, the attentive mindfulness or open ideation of a purer form of thought which I term ＂active reflection＂ allows the possibility of new perspectives hitherto unavailable to the self to form, ensuring that rectification can proceed from experience
文摘The rapid growth of Chinese religion and the related studies will potentially reshape the boundary of sociology of religion. While sociology of religion focuses mainly on exclusive religions, so much so that it was once labeled ＂sociology of Christianity,＂ it meets challenges and opportunities in China where non-exclusive religions dominate the society. At the micro-level, the prevalence of non-exclusive religion poses challenges to some key concepts rooted in Western society, such as conversion and commitment. At the organizational level, it challenges sect-to-church theory, reminding us to study non- bureaucratic religious organizations. At the market level, Chinese religions are a laboratory for sociologists to examine factors leading to the prevalence of non-exclusive religions.
