1. Group Project (1) - PDM-2
2. 幾點說明
2.1 關於死亡 death in the consulting room 和 suicide in the consulting room 是兩回事 前者是客觀的 (挽回不了的) 後者是糾結的 (所以一定有主觀的部分) 前者與醫糾無關 後者可能醫糾 前者可以抽象 (i.e. 如夢幻泡影 面對空集合) 後者只能具體 (i.e. 惡夢連連 嚇出一身冷汗)
Cf. Laura Barnett (2008).
When Death Enters the Therapeutic Space: Existential Perspectives in
Psychotherapy and Counselling, Routledge
3. 有必要走一趟 以自體心理學為基調的心理治療
注意 p. 40 我們最有趣的可能的位置 在那個牆頭 ( versus)
4. 完畢 自體的心理學和存在治療
4.1 SRGAP2 à SRGAP2B à SRGAP2C 演化的智慧 是時間的 意外的 抑制的智慧
4.2 Genome Editing à CRISPR - Cas9
Jennifer A. Doudna (2017). A Crack in
Creation: Gene Editing and the Unthinkable Power to Control Evolution. Houghton
Mifflin Harcourt
4.3 there is an inbuilt hostility between authenticity and ethics
Somogy Varga
(2011). Authenticity as an Ethical Ideal. Routledge
Authenticity has
become a widespread ethical ideal that represents a way of dealing with
normative gaps in contemporary life. This ideal suggests that one should be
true to oneself and lead a life expressive of what one takes oneself to be.
However, many contemporary thinkers have pointed out that the ideal of
authenticity has increasingly turned into a kind of aestheticism and egoistic
self-indulgence. In his book, Varga systematically constructs a critical
concept of authenticity that takes into account the reciprocal shaping of
capitalism and the ideal of authenticity. Drawing on different traditions in
critical social theory, moral philosophy and phenomenology, Varga builds a
concept of authenticity that can make intelligible various problematic and
potentially exhausting practices of the self. (amazon)
Varga addresses a topic that has been
picking up steam in recent years, the concept of authenticity found in both
popular culture and in scholarly discussions of the good life. It has been
discussed recently by Charles Taylor (1991) and Allesandro Ferrara (1992), as
well as by Bernard Williams (2002) and others, including myself (2004). As a
rule, authenticity is seen as a matter of being true to oneself in one's avowals
and actions. It assumes that each individual has distinctive feelings, desires
and convictions that are of genuine importance to that individual, and that
each person ought to express those self-defining attitudes in what he or she
does. Doing this is regarded as "being faithful to what one is," and
this is seen as a genuinely worthy way of being.
From its first appearance, this ideal
of authenticity was found to be potentially at odds with the social norms
accepted by the surrounding community. To be authentic, it seems, is to stand
in opposition to the "ethical" as it is ordinarily understood. In our
modern world, however, it is often supposed that being authentic is such a
great good that it should trump the ethical. One should "be oneself"
no matter how much this runs against the prevailing norms. And this
means that there is an inbuilt hostility between authenticity and ethics,
even in those cases where one in fact acts in agreement with social norms. For
if one is always capable of breaking with those norms, one is in some sense
already outside the ethical.
https://ndpr.nd.edu/news/authenticity-as-an-ethical-ideal/
see also
https://link.springer.com/article/10.1007/s10677-017-9803-4
see also
https://link.springer.com/article/10.1007/s10677-017-9803-4
