本文選題：精神分析　切入點：佛學(xué)　出處：《安徽大學(xué)》2014年碩士論文

【摘要】：佛學(xué)發(fā)源于古老的印度社會,而精神分析則在現(xiàn)代性的背景下產(chǎn)生,兩者共通之處首先在于認識自己的心靈并將這種認識付諸實踐。現(xiàn)代性造成的傳統(tǒng)價值崩潰,使個人不斷地感到某種缺失,也引發(fā)了現(xiàn)代社會各種各樣的精神問題。以1957年在墨西哥的座談會為標志,國際心理學(xué)界開始愈發(fā)重視對禪宗和佛學(xué)的研究討論,弗洛姆、霍尼等新精神分析學(xué)派試圖在佛學(xué)中尋找對解決現(xiàn)代人心靈問題具有啟發(fā)意義的觀念和實踐方法,兩種傳統(tǒng)在此處開始交匯。本文選取了佛學(xué)傳統(tǒng)中三個較有代表性學(xué)派與精神分析學(xué)中對深層心識有獨到見解的三個學(xué)派,比較其自我觀的框架與核心概念,進行初步的交流和溝通。 以弗洛伊德為代表的精神分析學(xué)派首先提出潛意識的概念,認為能意識到的那部分自我是不完整的。經(jīng)典精神分析的自我觀可以從人格地形結(jié)構(gòu)中得到說明,本我要求本能沖動的滿足,超我代表著社會的道德律令,而自我就努力在其中起調(diào)解作用。與社會習(xí)俗觀念不相符的潛意識內(nèi)容往往被壓抑,精神分析的目標就在于解除抑制作用,釋放潛意識的能量。禪學(xué)的真實自我是“自性”,自性是宇宙本體,萬物之源,修行的目標就在于明心見性。頓悟和抑制解除的類似之處在于,抑制的解除釋放潛意識中固著的能量,將潛意識納入意識的范圍,而頓悟打破原先的自我界限,兩者都是無明轉(zhuǎn)明的過程。 榮格開創(chuàng)的分析心理學(xué)的自我框架將人格分為意識、個人潛意識、集體潛意識三個部分。他首先提出集體潛意識的概念。集體潛意識不是由被壓抑和遺忘的個人經(jīng)驗構(gòu)成,而是具有遺傳性的,超越個體的心理基礎(chǔ)。集體潛意識的內(nèi)容主要是對應(yīng)于人生各種典型情境的原型。分析心理學(xué)的目標是“個體化”,讓人格圍繞“自性”這個新的中心重新建立。唯識學(xué)認為萬法唯識,一切心理物理現(xiàn)象的根源都在阿賴耶識之中,是八識自體變現(xiàn)的結(jié)果。阿賴耶識與集體潛意識的概念有很多相近之處,種子和原型同在說明有一種超越個性的心理基礎(chǔ),普遍存在于所有人身上,引發(fā)相似的行為方式。 以拉康為中心的后結(jié)構(gòu)主義精神分析,提出“鏡像理論”,認為自我是建立在一種虛假的統(tǒng)一性之上。拉康用三界理論來說明主體的結(jié)構(gòu),想象界,象征界和實在界。精神分析的目標不僅是消除癥狀更在于發(fā)掘并承擔主體的真相。而中觀學(xué)則指出,原始佛教所說的無我是真我非有假我非無的辯證統(tǒng)一,緣起故無我,緣起故性空而假有,因此真我、假我都是假名而已。拉康的鏡像理論可以與中觀學(xué)的假我相比較。色受想行識五蘊和合而成的我,并沒有真實恒定的體性。而主體在鏡像中試圖抓住的那個破碎、無力的自我,在象征界中經(jīng)過父法的認同而永遠被劃上斜線的自我,也是在他者的欲望中建構(gòu)的,虛幻不實的主體。 精神分析與佛學(xué)通過不斷地相互學(xué)習(xí)交流,在當代實踐中已經(jīng)產(chǎn)生了一定程度的互補作用。佛學(xué)給精神分析提供了對于心靈的深刻洞察和更為寬廣的視域,也給精神分析提供了一種價值觀念。現(xiàn)代社會那種不斷消費、占有和擴張的自我是空虛無力的,只有尋求本真的自我才能帶來精神的解脫與自由。而精神分析則在有我的層面對佛學(xué)進行補充。在進行深層的禪修之前,首先需要處理好早期的心理創(chuàng)傷和建立一種健全合理的生活、和諧的人際關(guān)系,否則禪修反而會成為一種自我防御的方式。精神分析的科學(xué)態(tài)度和不斷質(zhì)疑的思考也將佛學(xué)的思想從古代社會建制所形成的權(quán)力結(jié)構(gòu)中解放出來,更好地為今人服務(wù)。 現(xiàn)代性語境下形成的自我是漂浮無根,自我膨脹而又虛弱無力的,它的典型癥狀包括倫理道德責任的缺失、精神的疏離感和焦慮感等等,而現(xiàn)代西方社會的消費文化又助長了這種趨向。對比精神分析與佛學(xué)自我觀的過程中,我們看到將生命之樹重新扎根的一種可能性,尋求本真的自我,而不是外在符號中虛假的自我,才能獲得對生命的真實理解和更深層次的幸福。
[Abstract]:Buddhism originated in ancient India society, and the spirit of analysis in the context of modernity, the two common first lies in the understanding of our mind and this understanding must be put into practice. The traditional value caused by the collapse of modernity, which constantly feel something is missing, also caused the mental problems of modern society. In a variety of the 1957 forum in Mexico marked the international community began to pay more attention to the research of psychology and Zen Buddhism discussion, Fromm, Hone and other new psychoanalysis in Buddhism trying to find on the idea and practice method is of great significance to solve the modern human spirit problem, two kinds of tradition began in the intersection of the Buddhist tradition here. In three representative school and psychoanalysis school has three unique insights on the deep mind, the framework and core concept of self concept in Do preliminary communication and communication.
The psychoanalytic school represented by Freud, first proposed the idea of the unconscious, that can realize the part of self that is not complete. The classical psychoanalytic self concept can be explained from the personality structure of terrain, ID instincts meet the requirements, the superego represents social moral laws, and strive in the self the role of mediation. The contents of the unconscious is not consistent with the concept of social customs tend to be depressed, psychoanalysis goal is to relieve the inhibition effect, release the subconscious energy. Zen true self is "self", the self is the noumenon of the universe, the source of all things, the aim of the practice is that of nature. Insight and disinhibition of similar lies in the inhibition of release in the subconscious. The energy release, the subconscious awareness and insight into the scope, breaking the limits of the self, both are not to Ming Ming The process.
A psychological analysis of Carl Jung pioneered the framework will be divided into self personality consciousness, personal unconscious, the three part of the collective unconscious. He first proposed the concept of collective unconscious. The collective unconscious is not composed of repressed and forgotten personal experience, but have inherited, beyond the psychological basis of individuals. The contents of the collective unconscious is corresponding to the all kinds of typical situations of the prototype. The goal of analytical psychology is "individual", make the personality re established around "the new center". Vijnaptimatrata believed that million law consciousness, the psychological root of all physical phenomena in Alayavijnana, eight is realized. The self concept and collective unconscious of the eighth consciousness there are many similarities, seeds and with a prototype that beyond individuality psychological basis, common to all people, lead to similar behavior.
Analysis on Lacan as the center of the post structuralism spirit, put forward "mirror theory" that the self is based on a false unity. Lacan used three theory to explain the structure of the subject, the imaginary, the symbolic and the real world. The analytic target is not only to eliminate the symptoms and more is to explore the subject the truth. And the Madhyamika pointed out that Buddhism said no I really I have my non non false is the dialectical unity of origin, so there is no me, so empty and false origin, so I really, I was just. False pseudonyms can Lacan's mirror theory compared with the middle school I want to leave. The color and general aggregates together and I, no body of real constant. But the subject tries to seize the broken mirror, unable to self, in the symbolic method after father's identity and will be designated on the diagonal is in his self, the desire The illusory and unrealistic subject is constructed in the middle.
Psychoanalysis and Buddhism by constantly learn from each other, have a complementary role to a certain extent in contemporary practice. The spirit of Buddhism to analysis provides for a deep insight into the mind and broader vision, but also to the spirit of analysis provides a concept of value of modern society. The continuous expansion of self possession and consumption. Is empty and weak, only to seek the true self to bring relief and free spirit. And the spirit of analysis in my face Buddhism supplement. Before deep meditation, first need to deal with the psychological trauma and early establishment of a sound and rational life, harmonious interpersonal relationships, or meditation instead will become a self defense. The spirit of scientific attitude and questioning thinking will power structure formed from the ancient Buddhist thought in social construction Emancipate and serve the present better.
The formation of modernity in the context of the self is floating rootless, self expansion and weakness, its typical symptoms include lack of moral responsibility, the spirit of alienation, anxiety and so on, and the modern western society, the consumption culture has contributed to this trend. Comparison of psychoanalysis and Buddhism on the concept of self, we see the possibility of a tree of life to take root, to seek the true self, rather than external symbols in a false self, to get to the truth of life and understand the deeper level of happiness.

【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2014
【分類號】：B948

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