从对话关系看《水仙》与华兹华斯

文章从对话关系入手，通过分析华兹华斯《水仙》一诗中的对位与对话，展开对诗中救世的神秘主义思想的讨论，发现在其对自然的描写和对人的关爱的背后，是他对于社会历史现实的不满和哀伤；而诗中关于自然的颂歌，吟唱出的却是关于自然和理想的狭义的哀歌。     

论《左传》卜筮中的神秘主义

基于《左传》中多达十九次关于卜筮的详细记载,从文化人类学的角度,对其神秘主义进行简要的分析和探讨,探求古代卜筮活动的文化内涵。     

俄罗斯神秘主义流行现状及与前苏联的比较研究

神秘主义,从灵学史的角度来考察,是一个世界现象。所以考察俄罗斯神秘主义的流行,就必须放在一个大环境下来思考。俄罗斯神秘主义流行与前苏联的演变有密不可分的关系,与美苏的争霸及世界格局的变迁也息息相关。本文对前苏联和俄罗斯神秘主义流行状况进行了展示和比较。     

从文艺观念到政治理念的对立——关于鲁迅与徐志摩的论争

鲁迅与徐志摩在20年代中后期发生过尖锐的对立与论争。由于二人从文艺观念到政治理念的对立，从而使这些论争表现出时代发展的必然性。     

"Dark nights of the soul": Phenomenology and neurocognition of spiritual suffering in mysticism and psychosis.

Phenomenological, clinical, and neurocognitive levels of analysis are combined to understand the cognitive bases of spirituality and spiritual suffering. In particular, the "dark night of the soul" in classical mysticism, with its painful "metapathological" loss of felt meaning is compared with the anhedonias central to the negative symptoms of schizophrenia and schizotypicality. Paul Schilder's early understanding of instabilities in the body image, as our core sense of self, offers a key to both the disorganized hallucinatory syndromes of psychosis and to the relative enhancements of body image/ecological self in spirituality. Expanded versus deleted felt presence/ embodiment, as outwardly indexed in measures of physical balance and spatial abilities, becomes the general dimension underlying integrative versus disintegrative transformations of consciousness. "Dark night" suffering can be seen as a semantic satiation leading to a relative deletion of experienced presence in the context of its previous enhancement, a focalized version of the more general anhedonic despair shared by clinical schizotypy and aspects of a larger secularized culture. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religious awe: Potential contributions of negative theology to psychology, "positive" or otherwise.

A hallmark of Christian mysticism is negative theology, which refers to the school of thought that gives prominence to negation in reference to God. By denying the possibility to name God, negative theology cuts at the very root of our cognitive makeup--the human impulse to name and put things into categories--and thereby situates us "halfway between a 'no longer' and a 'not yet'" (W. Iser, 1978, p. 213), a temporality in which "the past is negated, but...the present is not yet formulated" (Iser, 1978, p. 217). The affective corollary of this "no longer" and "not yet" state is the "dark night of the soul" that mystics are known to have bouts of. One particular variant of the "dark night of the soul" is awe, which will be the focus of this paper. My investigation starts with an introduction to the two primary themes of negative theology--negativity and self-reflexivity, followed by a critique of D. Keltner and J. Haidt's model of awe, which is compared with R. Otto's phenomenology of mysticism in general and religious awe in particular. In the concluding section, I examine the relevance of religious awe to contemporary life on the one hand, and to emotion research on the other. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

对神秘主义与建筑思维的理解

西方当代建筑设计流派不断繁荣壮大,各自引领风骚,其建筑思潮普遍地带有含混的语义,多元化的价值观,并形成了建筑的自律性倾向。这里面的一支,呈现出神秘的面纱,或多或少带有神秘思维的成分。分析它们的思想根源和思维机制将有助于我们把握时代脉搏,从而对信息化社会时期的建筑方向有所思考。     

对俄罗斯神秘主义泛滥原因的思考

俄罗斯神秘主义的泛滥有深刻的社会历史原因并产生了广泛的社会影响,通过对俄罗斯神秘主义现象进行分析,认为理性的堕落、政府的支持及媒体的助推造就了神秘主义的泛滥,其泛滥在一定程度上加剧了前苏联解体的进程,并影响了一代青少年的成长。