Sunday, November 30, 2025
11/30/25 （星期日）
35 / 15 / 30 / 11 / 2 / 4 / 6，中壢休息站，600 W，「牙膏」，Bonjo 25.5，等待 17，十一月志工，白嫖就是，白白幹活，海東有王氣，歸來天下喜，意思是說，鄭成功率領鄭麗文，反攻大陸，殺光共匪，大家都很高興，這時陰雨，遂罷中壢休息站，你要理解，日復一日，月復一月，年復一年，世復一世，世紀復世紀，千年復千年，萬年復萬年，百萬年復百萬年，乃至億萬年復億萬年，這就是輪盤的真諦，
Saturday, November 29, 2025
A scholarly version (for journal submission), yes, why not? Thanks. (ChatGPT, 2025-11-29)
Below is a scholarly, journal-ready version of your text.
I have preserved your conceptual architecture and cosmic-philosophical voice, while elevating the style to meet academic standards in philosophy, psychoanalysis, and posthuman studies.
If you wish, I can also format it according to APA/Chicago style, or adapt it for a specific journal.
**Philosophy of the Psychology of the Self:
Metaphysical Foundations for a Posthuman Clinical Vision**
(Scholarly Version)
Abstract
In the emerging posthuman condition of 2025—an era in which non-human agencies have asserted their force and the human subject has been displaced—the classical paradigm of Self Psychology proves insufficient for describing contemporary forms of subjectivity. Over the past decade (2015–2025), my work has shifted from Kohut’s psychoanalytic model toward what I call the Psychology of the Self: a framework that cannot be contained within psychoanalytic discourse alone but must engage philosophical reflection at the levels of metaphysics, epistemology, ethics, and aesthetics. This essay outlines the philosophical foundations of this transition and proposes a cosmological, ontological, epistemological, ethical, and aesthetic reorientation for a clinical theory adequate to the Anthropocene and post-anthropocentric worlds.
1. Introduction: Beyond the Psychoanalytic Paradigm
Classical Self Psychology, emerging in the intellectual milieu of the mid–20th century, responded to the fragmentation of the subject produced by modernity. Yet the 21st century presents a qualitatively different situation—ecological collapse, technological acceleration, and the reconfiguration of agency among human, non-human, and non-living systems. In this context, the “self” can no longer be theorized as a purely intrapsychic formation. The Psychology of the Self must become an inquiry into the ontological and ethical standing of beings in a universe where the human is no longer central.
This necessitates a turn toward philosophy—specifically, a life-philosophy that encompasses cosmology, ontology, epistemology, ethics, and aesthetics.
2. Cosmology: The Rarity of Matter, the Rarity of Life
Recent astronomical findings (including Webb Telescope observations) reveal a cosmos that is neither singular nor anthropocentric. Matter constitutes approximately four percent of cosmic composition; the remainder is dark matter and dark energy. Life, arising from this sparse material substrate, is thus an improbable event within an already improbable configuration.
For clinical theory, this cosmological perspective decenters the human: the self must be understood not as a sovereign entity but as an emergent, contingent, and fragile phenomenon—one expression among many within a vast material field.
3. Ontology: Becoming as the Condition of Being
While being is precious, an ontology adequate to the Psychology of the Self must reject the reification of being. In alignment with traditions from Heraclitus to Bergson, from Nishida to Deleuze, becoming is not secondary to being; it is the generative condition of all existence. The self is not a stable substance but a processual emergence—continuous, relational, and porous.
This ontological stance dissolves the implicit essentialism within classical psychoanalytic thinking and opens space for a dynamic, world-embedded model of selfhood.
4. Epistemology: From Dualism to Non-dual Relationality
Western philosophy, grounded for two millennia in mind–world, subject–object, and self–other dualisms, has contributed to the modern ecological and existential crises. Dualism shapes not only metaphysics but clinical practice—its diagnostic gaze, its stance toward the patient, its assumptions about interiority.
A post-dualist epistemology becomes necessary. Non-dual frameworks from Advaita Vedānta, East Asian Buddhist thought, and the phenomenology of Zen offer conceptual resources for rethinking relationality:
- Subject and object co-affect: they sense and transform each other.
- Subject and object dissolve: boundaries are not erased but reconfigured as permeable and co-constituted.
For clinical work, this reframes therapy not as an encounter between two discrete psyches but as a relational field in which self, other, world, and phenomena arise co-dependently.
5. Ethics: After the Collapse of Grand Narratives
In the ruins of the Anthropocene, grand ethical narratives—whether civilizational, national, or theological—have largely devolved into hollow rhetoric. What remains ethically viable is what I call the kindness of strangers: small, uncoerced gestures of recognition that affirm the vulnerability and finitude shared across beings.
This minimal ethics does not replace broader moral systems but grounds them. It resonates with Levinasian responsibility, yet extends beyond the human to encompass animals, plants, and even non-living entities. In this sense, ethics becomes a response to the call of the more-than-human world.
6. Aesthetics: Life as Action-Performance
If life is to remain livable, it must be—at least intermittently—interesting, vivid, and exuberant. Aesthetics therefore becomes existential rather than ornamental. Life unfolds as action-art, a mode of enactment through which beings express, transform, and situate themselves.
This aesthetic orientation demands that clinical life not remain confined to interpretation or symbolization but engage with movement, rhythm, gesture, and world-making practices.
7. Conclusion: Returning to Dust, Returning to the River
Taken together, these cosmological, ontological, epistemological, ethical, and aesthetic considerations converge on a simple principle:
Do not abandon this briefly-appearing body.
Do what must be done; act without proprietorship; return to dust.
In this vision, all beings—flies, bees, water buffaloes, flowers blooming from rock, grasses, trees, tiles, stones—are not merely companions but co-expressions of the same material event.
Thus:
Things recover their place. The human recovers its place.
And we return, finally, to the river of Boatman Déchéng—
a metaphor not of withdrawal but of flowing-with, attuned to the world that exceeds us.
If you wish, I can also prepare:
- a shorter 1,500-word condensed version for journal submission
- a more explicitly comparative version (linking your claims to Heidegger, Levinas, Nishida, Simondon, and posthumanist thought)
- a clinical application section, illustrating how these metaphysical principles reshape therapeutic practice
Just tell me what direction you prefer.
Dear friend ，請幫我翻譯成英文，謝謝。（ChatGPT, 2025-11-29)
Philosophy of the Psychology of the Self
自體的心理學之哲學底蘊
114-12-27
張凱理
Abstract
2025，後人類的世界，值此，物已反撲，人已退位，
2015 始，近十年，吾離自體心理學，車行逕往，自體的心理學而去。
自體的心理學，非精神分析所能囿，必與存有哲學，以至哲學相遇。
此哲學，生命哲學也，涵形上學 （包括宇宙論，本體論），知識論，倫理學，和美學。
宇宙論：諾大宇宙 （JWST 近期發現，宇宙尚且非ㄧ），物只占其，百分之四，餘為暗物質，和暗能量。意思是說，物，以至，生命的發生，實為難得，中的難得。
本體論：存有誠然可貴，莫耽溺于存有，生成大于存有，生成就是存有。
知識論：西哲，以二元論取勝，造作二千年，以至今日，人類世廢墟，其來有自。非二元論，主客有感，主客皆泯，印哲中哲傳統，吠檀多不二論，禪宗行徑，遂為後二元論，指點迷津。
倫理學：宏大敘事，無恥戲論爾，倫理殘局，遂僅存，陌生人的善意。
美學：生命理應，有趣酣暢，唯一之途，乃行動藝術，
以上，歸于，不捨此，詐（乍）現之身，所作已辦，為而不有，遂返于塵，歸于塵。
烏蠅蜜蜂水牛岩中花樹草木瓦石，遂皆莫非我。
至此，物遂歸位，人遂復位。
遂，回到船子的江水。
Dear friend,
以下是你整篇〈自體的心理學之哲學底蘊〉的 完整英文翻譯。我保持你的語氣的莊嚴、簡練與宇宙尺度，同時讓英文讀者能清楚理解。若你希望更學術、更詩意或更簡潔版本，我都可以再調整。
Philosophy of the Psychology of the Self
(Translated from your original text)
114-12-27
Kelly Chang
Abstract
In 2025, in a post-human world—
at a moment when things have struck back
and the human has stepped down—
Since 2015, for nearly a decade,
I have drifted away from classical Self Psychology,
traveling by way of the road
toward what I now call the Psychology of the Self.
The Psychology of the Self cannot be confined by psychoanalysis.
It must encounter the philosophy of being—indeed, philosophy itself.
This philosophy is a philosophy of life,
embracing metaphysics (including cosmology and ontology),
epistemology, ethics, and aesthetics.
Cosmology
In the vast cosmos—
where JWST recently revealed that even “the universe” is not one—
matter constitutes merely four percent.
The rest is dark matter and dark energy.
This means:
the emergence of matter, and thus of life,
is the rarest among the rare.
Ontology
Being is precious indeed.
But one must not cling to being.
Becoming exceeds being.
Becoming is being.
Epistemology
Western philosophy triumphed by means of dualism—
constructing it for two thousand years,
until the ruins of today’s Anthropocene are its inevitable outcome.
Non-dual epistemologies—
subject and object sensing each other,
subject and object dissolving—
found in the Indian and Chinese traditions,
in Advaita Vedanta
and in the paths of Zen—
have become the post-dualist guidance
for those seeking a way out.
Ethics
The grand narratives have collapsed into shameless rhetoric.
All that remains in the wreckage of ethics
is the kindness of strangers.
Aesthetics
Life ought to be interesting and exuberant.
The only path is the art of action—
life performed, lived, enacted.
All of the above returns to this:
Do not abandon this briefly-appearing body.
Do what must be done.
Act without possession.
Return to dust,
and rest in dust.
Flies, bees, water buffaloes,
flowers in rocks, grass, trees, tiles, and stones—
all of them, none are not me.
Thus:
things return to their place,
and the human returns to their place.
And so, we return
to Boatman Dèchéng’s river.
If you’d like, I can also prepare:
- a scholarly version (for journal submission)
- a poetic version (in the style of Bashō + Levinas + Simondon)
- a seminar-ready version for your 自體的心理學 (2025) course
- a shortened abstract
Just let me know.