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心理學普通不設宗教信仰這一問題,因為兩者的研究對象各有不同之故。但由於心理學所討論的人,是「整體性」的,生理與心理固然不能分離,肉體與精神現象也很難完全分開處理;因此自五十年代以來,某些研究「人之所以為人」之特徵的心理學家,已開始對宗教信仰這一問題發生了興趣。心理學家討論信仰問題,不管他們的背境是什麼,藉通不強調、更不執著某種特定的宗教系統,如佛教、基督教、或天主教,雖然這些心理學家也有他們自己的特定信仰。本文收集了五位較有代表性的心理學家,並計劃從他們不同的立場來討論人與宗教之問題:(一)從成熟的人格觀點來看人之宗教信仰對人之人格成熟有何關連。這裡介紹了兩位心理學家,即亞爾伯之人格理論及梵岡之信仰健康觀。(二)從人生意義之探索看信仰問題。並以意義治療學之創始人以弗蘭克為代言人。(三)從追求道德及靈魂之實有看宗教,以新精神分析學權威佛洛姆為主。(四)從人之自我實現論談宗教信仰,並以此理論之創始人馬斯洛為主要依據。輔大以全人教育為宗旨,並以真善美聖為師生共同追求的目標,但全人教育不設宗教這一問題又如何能成為「全人」。真善美聖的實際內涵又脫不了終極關懷的問題。我們不願以自己的信仰談宗教,雖然我們也有此權利及責任,但畢竟易引起誤會及反感。本各完全以人自己的立場來說信仰,似乎應該易於接受。
Analytic authority in historical and critical perspective: Beyond objectivism and relativism.
(1999)
Paradox and process
(1999)
In this paper I am tracing the history of countertransference and how it has informed the current debate about self-disclosure as a pivotal instrument of analytic work. Now that the analyst's >subjective factor< has been understood as a central influence on the analysand and as a vital source of information about the analysand's intrapsychic life, I argue that certain currents in the relational school of psychoanalysis confuse the analyst's subjectivity with his personality. While becoming more >real< with a patient may enliven a stale analytic dialogue, it ought not be confused with, or take the place of, an analysis of unconscious desires and phantasies. I claim that a two-person psychology can exist only within a tripartite structure in which the analyst does not lose sight of his complex function of being the carrier, observer, and conveyor of the unconscious currents holding both participants in check.