【正文】 Br。 Things give them shape。 There is nowhere for the weapon to lodge its blade. Why is this so? Because for him there is no realm of death. 51 The way gives them life。 In the pursuit of the way one does less every day. One does less and less until one does nothing at all, and when onedoes nothing at all there is nothing that is undone. It is always through not meddling that the empire is won. Should you meddle, then you are not equal to the task of winning theempire. 49 The sage has no mind of his own. He takes as his own the mind of the people. Those who are good I treat as good. Those who are not good I also treat as good. In so doing I gain in goodness. Those who are of good faith I have faith in. Those who are lacking in good faith I also have faith in. In so doing I gain in good faith. The sage in his attempt to distract the mind of the empire seeks urgentlyto muddle it. The people all have something to occupy their eyes and ears, and thesage treats them all like children. 50 When going one way means life and going the other means death, threein ten will be rades in life, three in ten will be rades in death,and there are those who value life and as a result move into the realmof death, and these also number three in ten. Why is this so? Because they set too much store by life. I have heard it said that one who excels in safeguarding his own lifedoes not meet with rhinoceros or tiger when travelling on land nor is hetouched by weapons when charging into an army. There is nowhere for the rhinoceros to pitch its horn。 There is no misfortune greater than being covetous. Hence in being content, one will always have enough. 47 Without stirring abroad One can know the whole world。 When the way does not prevail in the empire, warhorses breed on theborder. There is no crime greater than having too many desires。 Great eloquence seems tonguetied. Restlessness overes cold。 Great straightness seems bent。 Know when to stop And you will meet with no danger. You can then endure. 45 Great perfection seems chipped, Yet use will not wear it out。 That which is without substance entering that which has no crevices. That is why I know the benefit of resorting to no action. The teaching that uses no words, the benefit of resorting to no action,these are beyond the understanding of all but a very few in the world. 44 Your name or your person, Which is dearer? Your person or your goods, Which is worth more? Gain or loss, Which is a greater bane? That is why excessive meanness Is sure to lead to great expense。The violent shall not e to a natural end.39。hapless39。desolate39。solitary39。 Two begets three。 The great image has no shape. The way conceals itself in being nameless. It is the way alone that excels in bestowing and in acplishing. 42 The way begets one。 The great square has no corners. The great vessel takes long to plete。 Vigorous virtue seems indolent。 The sheerest whiteness seems sullied。 The way that is forward seems to lead backward。 When the average student hears about the way It seems to him there one moment and gone the next。. This is taking the inferior as root, is it not? Hence the highest renown is without renown, Not wishing to be one among many like jade Nor to be aloof like stone. 40 Turning back is how the way moves。,and 39。, 39。 The high must have the low as base. Thus lords and princes refer to themselves as 39。 Without what keeps them alive the myriad creatures might perish。 Without what gives them their potencies gods might spend themselves。 Lords and princes in virtue of the One bee leaders of the empire. It is the One that makes these what they are. Without what makes it limpid heaven might split。 The valley in virtue of the One is full。 Earth in virtue of the One is settled。 When rectitude was lost there were the rites. The rites are the wearing thin of loyalty and good faith And the beginning of disorder。 When virtue was lost there was benevolence。整合了兩者） 似本能是中性的，甚至是好的，具有跨文化的性質(zhì) 層次發(fā)展 意動(dòng)需要 認(rèn)知需要 審美需要 對(duì)生存越迫切的追求，需要越不容易消失 越是高層次，自私與無(wú)私越是分不開 ——無(wú)私而獲得快樂(lè) ——快樂(lè)是自私的 缺失性動(dòng)機(jī)（意動(dòng)需要的前 4 個(gè)） VS 成長(zhǎng)性動(dòng)機(jī)（自我實(shí)現(xiàn)） 超越性動(dòng)機(jī)（比自我實(shí)現(xiàn)更高） transpersonal psychology 總結(jié)： 越高層次的需要越容易 消失，越脆弱 （三）、自我實(shí)現(xiàn) 馬斯洛認(rèn)為，心理學(xué)的研究對(duì)象應(yīng)該是：優(yōu)良樣品 但是，這種方法的局限是：選擇的樣品是主觀的，所以得出的結(jié)論不客觀 ？根據(jù)上述方法選了愛(ài)因斯坦 ……但是沒(méi)選富蘭克林 …… 可是，富蘭克林本身可能是自我實(shí)現(xiàn)者 為什么不能自我實(shí)現(xiàn)？ 高層需要是很脆弱的 外部條件缺乏，如文化的壓抑 約拿情結(jié) ——人常常違背自我實(shí)現(xiàn)的似本能，逃避成長(zhǎng) 影響人的力量有兩種： 安全 ————人 ————成長(zhǎng) 風(fēng)險(xiǎn) 怎樣實(shí)現(xiàn)： 傾聽(tīng)自己的內(nèi)心呼喚 充分體現(xiàn)生活（缺乏發(fā)現(xiàn)的眼睛） 努力做好自己想做的事情 重視高峰體現(xiàn) 勇于表達(dá)自己的感受并承擔(dān)責(zé)任 （四）、高峰體驗(yàn)論 ——自我實(shí)現(xiàn)的短暫時(shí)刻 內(nèi)涵 感受上 ——幸福、快樂(lè) 認(rèn)知上 ——存在性認(rèn)知 ——存在本身就是目的 時(shí)間上 ——短暫 自我上 ——強(qiáng)烈的同一性 （五）、高原體驗(yàn) 更加寧?kù)o，更加平和，更加理性 悲天憫人 時(shí)間長(zhǎng) （六）、心理治療論 人性的 萎縮成為心理疾病 目的：心理治療是為了幫助人進(jìn)入自我實(shí)現(xiàn)的道路，因此，其對(duì)象是健康的人 1 年治療 10 個(gè)健康人 VS3 年治療 1 個(gè)不健康的人 （七）、評(píng)價(jià) 整合了精神分析和行為主義 不足： “似本能 ”是什么沒(méi)搞清楚 人性觀 ——人性是好的，至少是中性的；生物學(xué)化傾向（似本能） 方法論 ——循環(huán)論證，取樣少 格式塔 …… 考試：閉卷，名詞解釋 5 個(gè)， 15 分；填空 20 個(gè)（名著的作者，心理學(xué)家的創(chuàng)見(jiàn)和概念）， 20 分；簡(jiǎn)答 5 個(gè)（心理學(xué)家、理論產(chǎn)生的背景、貢獻(xiàn)、評(píng)價(jià)）， 35 分；論述 2 個(gè)（精 神分析、緒論各一個(gè)）， 30 分。 自我可以適應(yīng)環(huán)境，應(yīng)付生活，是適應(yīng)而非防御。 自我心理學(xué) 第八章 精神分析的發(fā)展 移居美國(guó) 社會(huì)文化學(xué)派 一、 自我心理學(xué) （一）、 Freud 的自我心理學(xué)發(fā)展范式 創(chuàng)傷范式 ——內(nèi)驅(qū)力范式（明確提出本能、性欲） ——自我范式（重視自我）（ 1923） （二）、安娜 更重視自我的作用，反對(duì)伊底對(duì)自我的絕對(duì)支配作用，自我于本我還是沖突的，自我要不斷防御本我 （三）、哈特曼 《自我心理學(xué)與適應(yīng)問(wèn)題》 1939 年 沒(méi)有沖突的自我領(lǐng)域。 （五）性格類型 p400 內(nèi)傾、外傾 思維、情感、感