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Trauma and Transcendence最新文献

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chapter 3. Traumatized by Transcendence: My Other’s Keeper 第三章。被超越所创伤:我的他人守护者
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-004
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引用次数: 0
acknowledgments 致谢
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-015
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引用次数: 0
chapter 4. Evil, Trauma, and the Building of Absences 第四章。邪恶、创伤和缺席的构建
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-005
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引用次数: 0
index 指数
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-018
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引用次数: 0
chapter 5. The Unsettling of Perception: Levinas and the Anarchic Trauma 第五章。感知的不安:列维纳斯和无政府主义的创伤
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-006
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引用次数: 0
introduction. The Limits of Theory in Trauma and Transcendence 介绍。理论在创伤与超越中的局限
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-001
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引用次数: 1
chapter 10. Theopoetics of Trauma 第十章。《创伤神学
Pub Date : 2020-12-31 DOI: 10.1515/9780823280292-011
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引用次数: 0
Traumatized by Transcendence: My Other’s Keeper 被超越所创伤:我的他人守护者
Pub Date : 2018-08-07 DOI: 10.5422/FORDHAM/9780823280261.003.0004
D. Orange
Tempting as it might seem to relate trauma and transcendence as inviting us to study resiliency or survivorship, a radical ethics takes us elsewhere. With Cain’s contemptuous taunt ringing in our first-world, privileged ears, and with climate scientists warning that we are blindly consuming our way to self-destruction, we must begin to think and respond other-wise. Persons must allow themselves to be traumatized, persecuted, taken hostage by the starvation and homelessness of others. Transcendence in this sense calls out to us like the prophets of old, to care for the widow, the orphan, and the stranger, to take on our responsibility for all. In conversation with Levinas’ insight that we are responsible for all, this chapter illustrates how their radical ethics, and its profound exit from egoism and entitlement, are indispensable for facing up to double challenges of the climate emergency and continuing racial and colonial injustices.
虽然把创伤和超越联系起来似乎很诱人,就像邀请我们研究复原力或生存能力一样,但一种激进的伦理学把我们带到了别的地方。凯恩轻蔑的嘲讽在我们这些第一世界的特权阶层耳边回响,气候科学家警告说,我们正在盲目地消耗自我毁灭的道路,我们必须开始思考和应对。人们必须让自己受到创伤、受到迫害、被其他人的饥饿和无家可归所挟持。在这个意义上,超然性召唤着我们,就像古老的先知一样,去照顾寡妇、孤儿和陌生人,承担起我们对所有人的责任。在与列维纳斯关于我们对所有人负责的见解的对话中,本章说明了他们激进的伦理,以及它对利己主义和权利的深刻退出,对于面对气候紧急情况和持续的种族和殖民不公正的双重挑战是不可或缺的。
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引用次数: 0
Two Trauma Communities: A Philosophical Archaeology of Cultural and Clinical Trauma Theories 两个创伤共同体:文化与临床创伤理论的哲学考古学
Pub Date : 2018-08-07 DOI: 10.5422/FORDHAM/9780823280261.003.0002
V. Nicola
While the goal of both clinical work and cultural research generally is the transformation and transcendence of trauma, these communities struggle to characterize trauma as a unified discourse even within one discipline. This chapter makes three proposals that provide order for the concept of trauma through conceptual dichotomies that divide their discourses: first, the term has accrued a supplementarity or excess, which helps explain the variation between the clinical use of trauma and its cultural avatar; second, theorists must separate the ways the word trauma deployed within the trauma process; third, trauma must be separated radically from Event, which is the subtext of a cultural trauma theory. This philosophical archaeology offers keys of translation between these competing cultural and psychiatric trauma theories, calls to deactivate the desubjectivation associated with trauma, and opens new prospects for interdisciplinary research in these intersecting fields based on the possibilities of the Event.
虽然临床工作和文化研究的目标通常是创伤的转化和超越,但这些社区努力将创伤描述为一个统一的话语,甚至在一个学科中。本章提出了三个建议,通过区分他们话语的概念二分法为创伤的概念提供秩序:首先,这个术语已经积累了补充或过剩,这有助于解释创伤的临床使用与其文化化身之间的差异;其次,理论家必须将创伤这个词在创伤过程中使用的方式分开;第三,创伤必须从根本上与事件分离,这是文化创伤理论的潜台词。这一哲学考古学提供了在这些相互竞争的文化和精神创伤理论之间进行翻译的钥匙,呼吁消除与创伤相关的去主体化,并为基于事件可能性的这些交叉领域的跨学科研究开辟了新的前景。
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引用次数: 2
Phenomenological-Contextualism All the Way Down: An Existential and Ethical Perspective on Emotional Trauma 现象学-语境主义:情感创伤的存在主义与伦理学视角
Pub Date : 2018-08-07 DOI: 10.5422/fordham/9780823280261.003.0003
R. Stolorow
After giving a brief overview of the phenomenological-contextualist psychoanalytic perspective, this chapter traces the evolution of my conception of emotional trauma over the course of three decades, as it developed in concert with my efforts to grasp my own traumatized states and my studies of existential philosophy. It illuminates two of trauma’s essential features: its context-embeddedness and its existential significance. I also describe the impact of trauma on the phenomenology of time and the sense of alienation from others that accompanies traumatic temporality. While discussing the implications of all these formulations for the development of an ethics of finitude, it contends that the proper therapeutic comportment toward trauma is a form of emotional dwelling. The chapter concludes by analyzing the metaphysics of trauma in terms of a “phenomenological-contextualism all the way down,” which embraces the unbearable vulnerability and context-dependence of human existence.
在简要概述了现象学-情境主义精神分析的观点之后,本章追溯了三十年来我对情感创伤概念的演变,因为它与我努力掌握自己的创伤状态和我对存在主义哲学的研究相一致。它阐明了创伤的两个基本特征:情境嵌入性和存在意义。我还描述了创伤对时间现象学的影响,以及伴随创伤性时间性而来的与他人的疏离感。在讨论所有这些关于有限性伦理发展的表述的含义时,它认为对创伤的适当治疗行为是一种情感居住的形式。本章最后从“现象学-语境主义”的角度分析了创伤的形而上学,它包含了人类存在的不可承受的脆弱性和情境依赖性。
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引用次数: 0
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Trauma and Transcendence
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