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亚里士多德contemplation的宗教层面

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亚里士多德contemplation的宗教层面

Externally-induced meditative states： an exploratory fMRI study of architects＇ responses to contemplative architecture

“理性、信仰与宗教”全国学术研讨会

作者：高秉江华中科技大学哲学系

一、contemplation的基本含义亚里士多德在*** X．7中专门探讨了contemplation的六个特征:第一,它是最高尚的行为;第二,它最具有持续性,第三,它伴随着幸福和愉悦;第四,它最具有自足性;第五和第六是从自足性引申出来的不假外求和闲暇。... 详细信息

一、contemplation的基本含义亚里士多德在*** X．7中专门探讨了contemplation的六个特征:第一,它是最高尚的行为;第二,它最具有持续性,第三,它伴随着幸福和愉悦;第四,它最具有自足性;第五和第六是从自足性引申出来的不假外求和闲暇。其中第一说contemplation是最为高尚的行动是一个总体的评价,因此其三个主要的特征是持续性的、愉悦的和自足的(continuous, pleasant,self-sufficient)而亚里士多德的contemplation之最大特征是自足,自省而不假外求,

关键词：亚里士多德持续性外在关系终极存在宗教体验外在性 contemplation

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Frontiers of Architectural Research 2017年第2期6卷 123-136页

作者： Julio Bermudez David Krizaj David L. Lipschitz Charles Eiliott Bueler Jadwiga Rogowska Deborah Yurgelun-Todd Yoshio Nakamura School of Architecture and Planning The Catholic University of America 620 Michigan Ave. NE Washington DC 20064 USA Department of Ophthalmology and Visual Sciences and Department of Neurobiology & Anatomy School of Medicine University of Utah 65 Maria Capecchi Dr. Salt Lake City UT 84132 USA Utah Center for Exploring Mind-Body Interactions Pain Research Center Department of Anesthesiology University of Utah 615 Arapeen Drive Suite 200 Salt Lake City UT 84108 USA Cognitive Neuroimaging Laboratory Department of Psychiatry University of Utah 383 Colorow Drive Room 323 Salt Lake City UT 84108 USA

Built environments can induce contemplative states, but direct evidence for their impact on the brain is lacking. This exploratory work investigated brain correlates of internal states elicited by architecture designed for contemplative experience. Functional MRI and self-reports of 12 architects were assessed to study their responses to photographs of ordinary and contemplative architectures. Images of contemplative buildings：（1） induced attentive, receptive, and absorbing experiences and diminished internal dialogue; （2） involved decreased engagement of prefrontal cortex; and （3） activated the occipital lobe, precentra[ gyrus, and inferior parietal lobule. They suggest that viewing buildings designed for contemplation may evoke experiential and brain signatures that consistently differ from those induced by buildings that serve everyday functions. The depth of such externally induced states was inversely correlated with the engagement of the Default Mode Network. Our study points toward a novel avenue for investigating how contemplation can be cultivated in the human brain/mind.

关键词： contemplation Meditation Architecture Embodiment Phenomenotogy Neuroscience

Virtue Education： Josef Pieper＇s Vita Contemplativa as Pedagogical Ground

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Journal of Philosophy Study 2014年第8期4卷 537-545页

作者： Annette M. Holba Plymouth State University

Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to having a corporate mindset on progress and skills-based knowledge. In many cases, the focus of attention is on remaining viable/sustainable in times of economic decline rather than learning itself, so the resources supporting institutions of higher education are directed into marketing and public relations practices instead of the infrastructure for thinking and learning. This essay draws together three coordinates to make a case for a return to virtue education in the United States. First, the current condition of higher education is shown to have dubiously strayed from a virtue model. Second, the re-emergence of philosophy as a preferred major and its growth in the academy suggest that people realize that something has to change in higher education as they revert back to a broad liberal arts emphasis. Third, a discussion of virtue education from the lens of Josef Pieper＇s virtue philosophy, grounded in the lSta Contemplativa, offers renewed possibility to reengaged higher education for a sustainable future. Together, I suggest that the tradition of higher education in the United States is no longer viable and return to a virtue education model is an alternative that might make higher education sustainable.

关键词： virtue education contemplation Vita Contemplativa aesthetic education

On Contemplative Psychology

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Journal of Philosophy Study 2017年第8期7卷 414-419页

作者： Han F. de Wit Independent Scholar

This paper is a revised version of a seminal paper, written as early as 1986, that introduces the concept of contemplative psychology as a psychology that is an intrinsic part of the contemplative traditions of most world religions. It refers to the psychological insights and methods that are-often implicitly-present in the spiritual traditions themselves. The paper delineates this psychology as a psychology in its own right and in dialogue with the conventional view of psychology and science. Later research by the author has been published in two books entitled Contemplative Psychology and The Spiritual Path： An Introduction to the Psychology of the Spiritual Traditions.

关键词： contemplative psychology psychology of religion psychology contemplation meditation

Detached to Act： An Interpretation of the Arendtian Spectator

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International Relations and Diplomacy 2014年第6期2卷 389-400页

作者： Hanako Koyama Morioka University Iwate Japan

This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indicating the modern social condition that requires an alternative mode of actorship. To achieve this goal, this paper turns to Hannah Arendt, and conducts a detailed reinterpretation of her work. It proceeds in three steps. First, it highlights the oxymoronic phrase of ＂active non-participation＂ by a non-acting spectator. Secondly, against the standard way of taking Socrates as her ideal thinker and actor, it takes up Thoreau to discover such a model while bringing the notion of detachment to her discussion of political action. Thirdly, it attempts to defend a rather unorthodox interpretative move that tries to reconcile the political and the mental modes of life in Arendt＇s work by giving a set of evidence to show her deep-seated desire to look at the tradition from a fresh point of view.

关键词： disobedience actor and spectator Hannah Arendt contemplation Henry David Thoreau

“道”与“幸福”:亚里士多德与荀子伦理学之间的另一种对话

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复旦学报（社会科学版） 2015年第6期57卷 86-95页

作者：孙伟北京市社会科学院哲学研究所北京100101

"道"与"幸福"是中国古代哲学和古希腊哲学对人类整体生活所设定的最高目的。亚里士多德的"幸福"既是一种在现实实践活动中的德性体现,也是对于宇宙的理论性"沉思"(contemplation)。亚里士多德这种从现实实践活动到理论沉思的跨越或许可... 详细信息

"道"与"幸福"是中国古代哲学和古希腊哲学对人类整体生活所设定的最高目的。亚里士多德的"幸福"既是一种在现实实践活动中的德性体现,也是对于宇宙的理论性"沉思"(contemplation)。亚里士多德这种从现实实践活动到理论沉思的跨越或许可以用荀子"虚一而静"的方式来加以诠释和理解。对于荀子来说,儒家之道既包含了各种德性活动以及外在的伦理与政治规范,也在于通过"虚一而静"的方式达到的"大清明"境界。对荀子而言,实现"道"的途径不是单纯的神性思辨和冥想,而是首先要通过日常的德性实践,形成人们德性思辨的现实基础和前提。在此基础上,通过"虚一而静"的方式,一个人才能够用容纳世间万物的包容心态和追寻形而上本源的"大清明"境界来认识这个世界,从而获得"道"。"大清明"的境界虽然摆脱了外在具象的限制,具有自足性,但它却包含了所有的德性活动,是对所有德性活动乃至宇宙最高原则的形而上探求。亚里士多德同样也没有因为强调contemplation的重要性而忽略日常的德性实践。对他而言,日常的德性实践是实现"次一级幸福"的方式,也是实现"首要幸福"的前提和基础。contemplation是一种对于人类最优部分(理性)和宇宙最优部分(努斯)的理论思考,它并不局限于某种具体的德性行为之中,而是对于德性行为和宇宙原则的形而上把握。亚里士多德的"幸福"既包括了"实践性的幸福",也包括了"理论性的幸福",这二者理应是一个统一的整体。因此,在形而上学与日常德性实践的关系上,我们可以找到亚里士多德和荀子思想的内在一致性。"道"或"幸福"既存在于神性思辨的至善中,也存在于德性实践活动乃至礼仪制度中。

关键词：亚里士多德荀子幸福 contemplation 道大清明

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