A FEW WORDS. (NTUH, Nov 14, 2010)
(1) 詮釋學是人文精神重建的基礎
(2) 互為主體性理論 本質上為詮釋學的實踐
(3) 疏離(alienation)之定義為 失去脈絡(context)的存在狀態
(4) 工具理性的極度發展 與疏離有關 遂隱含極度非理性的反撲
(5) 臨床所見最瑰麗悚人之精神病理現象 率皆在此範疇
(6) 精神分析誕生於此
(7) 但精神分析本身屬上述症狀的一部份 並不打算 或無法帶來救贖
(8) Now 互為主體性理論 欲與狼共舞
(9) 如何與狼共舞
(10)漂亮的共舞 須兼顧 一和二的細緻之處(the intricacies of one and two)
(11)還有 互為主體性理論 因其源自詮釋學 遂無法迴避知識論上的質疑
(12)我們遂回到如下諸versus
human studies vs. natural sciences
verstehen (understanding) vs. erklaren (explanation)
idiographic vs. nomothetic
qualitative vs. quantitative
two-person psychology vs. one-person psychology
iterative hermeneutic circle vs. linear logic reasoning
(To understand any given part, you look to the whole; to understand the whole, you look to the parts. This has been criticized from a logical perspective, because of its inherent circularity. In analytic terms, however, it describes the processes of interpretation very effectively and speaks to a dynamic, non-linear, style of thinking.) (Interpretative Phenomenological Analysis: Theory, Method and Research, by Jonathan Smith, Paul Flowers, Michael Larkin, Sage, 2010, p. 28) *所以知識論的質疑的關鍵在詮釋學的循環
(13)有趣的當代理論 率皆在上述versus中爭扎
(14)詮釋學為 看待人世之基本態度 屬歷史感甚深 人文誠意甚篤的 溫煦的哲學
(15)回到現象 回到經驗 回到沉默的見證 回到傳神的記錄
(16)在亙久的凝視中 希望 我們對生命 更有趣的理解 得以發生
互為主體性理論
Nov 15, 2010
KC
Robert D. Stolorow, PhD
• He is the author of Trauma and Human Existence: Autobiographical, Psychoanalytic, and Philosophical Reflections (2007), and coauthor of Worlds of Experience: Interweaving Philosophical and Clinical Dimensions in Psychoanalysis (2002), Working Intersubjectively: Contextualism in Psychoanalytic Practice (1997), Contexts of Being: The Intersubjective Foundations of Psychological Life (1992), Psychoanalytic Treatment: An Intersubjective Approach (1987), Structures of Subjectivity: Explorations in Psychoanalytic Phenomenology (1984), Psychoanalysis of Developmental Arrests: Theory and Treatment (1980), and Faces in a Cloud: Subjectivity in Personality Theory (1979).
Robert D. Stolorow