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- 1999 (381) (remove)
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.
Review Jeffry A. Simpson and W. Steven Rholes (Eds.): Attachment Theory and Close Relationships
(1999)
A gendered person lives in and creates a gendered body. Through the sexual life of the couple, two gendered bodies come together. In this paper, I draw on case material to illustrate how a multitude of sensations associated with what it feels like to be a man or a woman is aroused, affirmed, and created as one dimension of sexual experience. I suggest that these gender sensations may be organized through the three psychological positions – autistic-contiguous, paranoid-schizoid, and depressive. The movement among all three positions gives different shapes to sensory-based gender experience – each position making its own unique contributions to the qualities of what it feels like to be a man or a woman. In one case, I consider the possibility that gender transformation occurred through an unconscious intersubjective erotic third – the body of the couple – created between the patient and her husband.
They Shall Wear Fringes
(1999)