本文選題：靈商 + 提靈　； 參考：《南京師范大學(xué)》2011年博士論文

【摘要】：靈商(SQ),乃人三種“商”(智商、情商、靈商)當(dāng)中最重要的一商,因?yàn)樗粌H能夠使人獲得深徹的意義感,擁有根本的價(jià)值觀,知覺(jué)生活、工作、娛樂(lè)的目的性所在,且悟諳這些意義感、價(jià)值觀以及目的性在生活、思維、決策、交往等各種過(guò)程中所起的作用,更能夠促使其向自己的自我中心詰問(wèn)：我是誰(shuí)?我來(lái)自于何方,將去往何處?我為什么要做這一件事情?我的所作所為究竟為了什么?……靈商,是一種既“擬定”規(guī)范同時(shí)又“打破”規(guī)范的智慧,因?yàn)閾碛辛怂?或者說(shuō)靈商高尚,人便能夠在連綿不變的社會(huì)生活中,從容適切地進(jìn)入“自由王國(guó)”,積極探索、不絕創(chuàng)新,而不被組織邊界、思想韁鐵、保守觀念、程式模塊所束縛和封殺�？傊�,靈商,與人的生存和發(fā)展息息相通,是人存在和超越不可或缺的“原初動(dòng)勁”。然而隨著現(xiàn)代性進(jìn)程的持續(xù)推進(jìn),當(dāng)下的我們?cè)诶硇詫哟魏臀镔|(zhì)方面誠(chéng)然已經(jīng)取得了空前的拓展,但在非理性層次,尤其靈性層次和精神方面卻明顯是愈來(lái)愈頹靡——身為“萬(wàn)物之靈”的人,逐漸失去了往昔的靈性之光,所以“物化”的人、“情變”的人、“心異”的人才會(huì)在現(xiàn)當(dāng)代社會(huì)中比目皆是——毋庸置疑,靈商低下儼然已是我們這個(gè)時(shí)代的一個(gè)可怕而不容爭(zhēng)辯的事實(shí),因此,確證并提高“靈商”便是我們每一個(gè)人,每一個(gè)鮮活的個(gè)體,都應(yīng)當(dāng)而且必須面對(duì)和承擔(dān)的“課題”了。 文章共分為五個(gè)章節(jié)來(lái)探討何為靈商以及如何提高靈商的相關(guān)問(wèn)題： 第一章,主要以目前最為權(quán)威的“靈商”專著——《靈商：聯(lián)通我們的靈性智慧》(后簡(jiǎn)稱《靈商》)作為藍(lán)本,同時(shí)結(jié)合其它更多的材料,對(duì)作為人類究極智慧的一“商”——靈商的基本意涵以及科學(xué)依據(jù)進(jìn)行了述析。第一節(jié)主要圍繞以下的一系列問(wèn)題展開(kāi)討論：靈商究竟是什么?其何以成為三“商”之一?其重要性如何?其與宗教的關(guān)系如何?其理論成長(zhǎng)的沃土怎樣?……第二節(jié)主要從腦科學(xué)、神經(jīng)科學(xué)、認(rèn)知科學(xué)等角度對(duì)于此“三商”的生理學(xué)基礎(chǔ)及它們所對(duì)應(yīng)的思維運(yùn)作模式等方面作出探討。 第二章,最先就《靈商》一書(shū)中“靈商低下”的關(guān)聯(lián)論述作出了述析,并在此基礎(chǔ)上引出了現(xiàn)當(dāng)代人靈商低下的表現(xiàn)和原因,同時(shí)再結(jié)合更多其它的著述對(duì)這些表現(xiàn)和原因進(jìn)行了更深入的討論。第一節(jié)先是對(duì)《靈商》中有關(guān)現(xiàn)當(dāng)代人“低靈”的種種表現(xiàn)進(jìn)行分析和總結(jié),然后將現(xiàn)當(dāng)代人“低靈”的表現(xiàn)重新細(xì)分成三個(gè)方面：人之“物化”、“情變”以及“心異”,同時(shí)還結(jié)合其它的文獻(xiàn)資料對(duì)這三種表現(xiàn)作出更加深入的描述和論析。第二節(jié)也是先從《靈商》一書(shū)中的相關(guān)論析出發(fā),然后引出并分析現(xiàn)當(dāng)代人“低靈”的根本原因,即傳統(tǒng)“非理性模式”的覆滅與現(xiàn)代“理性模式”的泛化。 第三章,主要就由《靈商》一書(shū)中所提出的“提靈理論”進(jìn)行了分析和批判。第一節(jié)主要圍繞《靈商》的兩位作者提出的“六條提靈途徑”以及“七個(gè)提靈步驟”展開(kāi)深入分析。第二節(jié)以第一節(jié)的述析為基礎(chǔ),指出并分析這些“理論”尤其其中的“提靈途徑”所存在的幾大問(wèn)題,即“表述的問(wèn)題”、“依據(jù)的問(wèn)題”和“邏輯的問(wèn)題”。 第四章,主要對(duì)“以美完人”、“以美提靈”的可能性作出了論析,并在確定美育“的確”可以幫助人提高靈商的基礎(chǔ)之上,對(duì)于以當(dāng)下美育在提靈方面所存在的阻礙和不足之處作出了探察。第一節(jié)先是就靈商高尚的表象和本質(zhì)作出探析,確定靈商高尚在本質(zhì)上即是人格完整；然后就高靈與審美的狀態(tài)是否一樣或者類似作出探析。第二節(jié)首先就美育是實(shí)現(xiàn)高靈的重要途徑——為其提供前提條件,同時(shí)提供“第三過(guò)程”鍛煉機(jī)會(huì)——作出論析；然后就美育是實(shí)現(xiàn)高靈的必由之路——“高靈即完人,而完人須美育”的這樣一種關(guān)系給予論證。第三節(jié)主要就當(dāng)前美育的諸多欠足之處：如“社會(huì)認(rèn)知的不夠”、“課程體系的零散”等作出明確并加以分析,尤其還對(duì)美育的根本性問(wèn)題“靈性指向的缺位”進(jìn)行討論。 第五章,專門(mén)針對(duì)當(dāng)前美育所存在的靈性指向缺位的問(wèn)題,對(duì)以靈商提高為旨?xì)w的美育之“理論”及“實(shí)踐”作出了探構(gòu)。第一節(jié)首先從美育的定義出發(fā),結(jié)合“提靈”的特點(diǎn),引出靈商美育的基本定義；然后對(duì)在靈商美育基本定義當(dāng)中出現(xiàn)的幾個(gè)核心概念：靈性美、靈性審美作出闡釋；接著就靈商美育的三大特性,即“超個(gè)人情感”性、“原型形象”性以及“高峰體驗(yàn)”性作出述析。第二節(jié)先是從美育的分類目標(biāo)出發(fā),結(jié)合靈性審美的特點(diǎn),就靈商美育的具體目標(biāo)和終極目標(biāo)作出構(gòu)論；然后對(duì)比當(dāng)下美育的內(nèi)容,就靈商美育內(nèi)容的三大版塊進(jìn)行探討。第三節(jié)先就靈商美育的幾個(gè)典型操作原則進(jìn)行討論；然后結(jié)合靈商美育自身的特點(diǎn)對(duì)其具體實(shí)施的方法作出論析。 我們相信,通過(guò)本研究所探構(gòu)的靈商美育,個(gè)體極有可能從各種美的對(duì)象中切實(shí)審視到“原型”之美——最高層次的美,由此使得個(gè)體之“小我”與宇宙之“大我”聯(lián)接相通,使其復(fù)歸靈性,使“人乃萬(wàn)物之靈”實(shí)至名歸。倘若果真實(shí)現(xiàn)這樣的“聯(lián)通”,人必將體味到人生的豁然、喜悅和愛(ài),臻于精神上的達(dá)境,并最終回返成為“完整的人”。
[Abstract]:The spiritual quotient ( SQ ) is the most important quotient among the three " quotient " ( IQ , EQ , Lingshang ) , because it can not only make people gain a deep sense of sense , possess basic values , consciousness life , work and entertainment , but also enable them to be bound and killed in life , thinking , decision making and communication . It is no doubt that the talent of " heart - to - heart " can be seen in the present - day society . It is no doubt that the low spirit has been a terrible and unarguable fact in our time . Therefore , it is the " subject " that we must face and bear for each individual and every living individual .

The article is divided into five chapters to discuss what is the spiritual quotient and how to improve the related issues of the Lingshang :

In the first chapter , we discuss the basic meaning and the scientific basis of the " quotient " and the spiritual quotient , which is the most authoritative " Lingshang " . The first section mainly focuses on the following series of questions : what is the spiritual quotient ? How is it to be one of the three " quotient " ? How is it ? How is it ? How is the relationship with religion ? How is it ? The second section mainly discusses the physiological basis of this " three quotient " and the mode of thinking operation corresponding to them from the angle of brain science , nerve science and cognitive science .

In the second chapter , the author makes an analysis on the relation between the " low spirits " in the Shang Ling Shang Dynasty , and then gives a further discussion on the manifestations and causes of the low spirits of the contemporary human beings . The first section is to analyze and summarize the manifestations and causes of the " low spirits " of the contemporary human beings .

In the third chapter , the author analyzed and criticized the " Tieling Theory " , which was put forward by the two authors of the Shang Ling Shang Dynasty . The first section is based on the analysis of the two authors and the seven Tieling steps . The second section points out and analyzes the major problems existing in these theories , including the problems of expression , the question of the basis and the logic problems , based on the analysis of the first section .

In the fourth chapter , the author makes an analysis on the possibility of " taking the beauty to finish the human " and " taking Mei Tieling " , and makes an exploration on the obstacles and deficiencies that the aesthetic education can help to improve the spiritual quotient . In the first section , the first section makes an analysis on the noble appearance and essence of the spiritual quotient , and determines that the spiritual quotient is in essence a complete personality ;
In the second part , it provides the precondition for the aesthetic education to be the important way to realize the high spirit , and also provides the " third process " exercise opportunity _ to make an analysis ;
The third section is mainly about the defects of aesthetic education , such as " insufficient social cognition " , " scattered " of course system , etc .

In the fifth chapter , the author makes a probe into the " theory " and " practice " of the aesthetic education which exists in the current aesthetic education . The first section begins with the definition of aesthetic education and points out the basic definition of the aesthetic education of the spiritual quotient in combination with the characteristics of " Tieling " .
Then some core concepts appeared in the basic definition of spiritual quotient aesthetic education : spiritual beauty and spiritual aesthetic interpretation ;
The second part begins with the classification goal of aesthetic education and combines spiritual aesthetic characteristics to construct the specific goal and ultimate goal of spiritual quotient aesthetic education .
Then compare the content of the current aesthetic education , discuss the three big blocks of the content of the aesthetic education of the spiritual quotient . The third section discusses the typical operating principles of the aesthetic education of the spiritual quotient .
Then , combining the characteristics of spiritual quotient aesthetic education , the author makes an analysis on the method of its implementation .

We believe that through the aesthetic education of the spiritual quotient of the study of the Institute , it is highly possible for the individual to look at the beauty of the beauty _ highest level of the " prototype " from all kinds of beauty objects , so that the " small I " of the individual is connected with the " big ego " of the universe , so that the " man is the spirit of the world " . If the " communication " is true , the person will taste the human life , joy and love , complete the spiritual reach , and finally return to the " complete person " .
【學(xué)位授予單位】：南京師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：G40-014

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本文編號(hào)：2020409