中国人文化成思想的本土心理学探究
摘要
中国人文化成思想的本土心理学探究,依循文化问题而来,以学术实践主体性的建立为旨归,阐释中国传统的“文化”理解,并将此种理解作为阐释中国文化心理的一种方式,探究中国人文化成的本土心理学。通过对中国“文化”传统内涵的探究,指出“文化”实际上即是以“文”化人的过程,重要的不仅是“文”,更重要的是“化”之动态发展的过程。对于“化”进行考察,重点指出“化”作为“道”之显现的意涵;指出“化”所具有的动词本性;指出“化”所具有的渐进、潜隐、运动、过程、自然的品性;指出人之化的理解。对人文化成思想进行新的诠释,得出人乃是经由“文”化之而成的成人理解,并以此作为本文探究的一条主线。对人文化成的成人过程进行复杂性解析,考察民众“随”的观念理解;以“自我”为契入点,来架构现代人之成人的心理学理解;对传统的“我执”观念进行现代的诠释与转换,指出我执与人之化的关联;区分人文化成过程中几种“化”的理解。人文化成的人性观,不在人性善恶问题上做争论,着重强调人性是可化的,注重化性的实践。以人文化成思想的心理学探究,作为中国本土心理学的一种努力。
In recent years in the Western countries, there has been in the psychological circle a cultural turn which is credited as a Cultural Revolution paralleling with the Cognitive Psychology. Some psychologists speak highly of this culture-oriented development of psychology which provides a new angle to explain human being’s behaviors different from the traditional schools such as Psychoanalysis and Humanism as well as Behaviorism. More and more attention is now being paid to the psychological research from the cultural point of view.
Based on the understanding of culture-oriented development of the nature of human being, an indigenous psychological effort has shown the trend of being localized in China and characterized with the traditional China culture in order to know more about the behavior of Chinese people. The main purpose of this dissertation is to establish the independent academic research and to explain the traditional Chinese culture in order to develop the mode of introducing the thoughts of the indigenous psychology in China.
The first thing that should be explained is that the Chinese expression“文化”has been translated from English counterpart culture. The original thought of the translated version can be traced back to the ancient times and borrowed the idea from the thought of humanization. As the cultural views held by the Chinese people for a long history, humanization has its rich and deep meanings. The original meaning of this thought is to observe by saints the mode of social behaviors in the natural environment, in order to enlighten as well as cultivate the masses. Along with the time passing on, the original meaning has been changed into this one of enlightening and educating the masses by rules and music system to promote the society more peaceful and stable. According to the traditional Chinese culture, we have actually been regarding cultivating as a process of how to promote the development of an individual culturally. The more important thing is not how to interact culturally but how to transform gradually behaviors and ideas along with interacting social relation.
An investigation of the Chinese“Hua(化,the generalized concept)”is the key point of departure to this paper. This idea has long been held by Confucianism and Taoism as well as Buddhism. What’s more, this idea has its rich meanings in China. This paper focuses on the demonstration of how“Hua”works as“Tao”as displaying the meanings of“Tao”, and makes difference between the process of“hua”and the result of“hua”as well as the way of“hua”. Based on demonstration, I will conclude that“Hua”means the progressive, potential, developing, time-being and natural growing.“Hua”and“man”are closely related to understand human being. In the Chinese people’s opinion, as one of creations by earth and heaven, man can be influenced culturally and become“being”in the process of“hua”. So, the Chinese people attach more importance to the ways of how to enlighten and cultivate the masses.
Based on the new exploration and analysis of humanization, the psychological meaning of this expression has been loomed so large. Included in such understanding of this expression is that humanities, as the essence of human being, demonstrate that human beings can be taught and become“being”only by receiving education. Enlightening and cultivating means“to be an educated man”. The idea is the clue to follow to develop this paper. Before exploring this idea, I should explain the traditional thoughts of being a man culturally and the practical ways by pointing that the ideal practice to cultivate is to resorts to rules and music, and perfect oneself in moral and ethical, in contrast to the realistic ways of conducting human relations and self-transformation.
As far as the traditional thought is concerned, to be an educated man is mainly by improving and perfecting oneself in moral and ethical but lacking of analyzing the complicated nature of human being, such as neglecting paying more attention to“being”, to the realistic surrounding of living. We also have had no psychological theories to specifically explain the Chinese people’s behaviors. To understand deeply the culturally shaped nature of human being requires analyzing the complication of the cultivating of a man in order to view this process from the psychological angle.
There is a necessity to take into consideration“sui(随,genetically)”when analyzing this complication.“Self”, as a psychological term, can be utilized as a starting point to reveal the process of being a cultivated man. By transforming the traditional idea“egocentrism”and giving its modern meaning, I point out the relation between“narrow-minded and stubborn man nature”and man’s being shaped by culture, in order to make a distinction between understandings of the process in which a man has been cultivated.
“Sui”also falls into the scope of explaining as a potential factor to exert significant influence in the humanization.“Sui”here means some commons and similarities shared by the old generation and the young one physiologically and psychologically in a family.“Sui”shows some tendencies inherited to promote the development of the next generation, at the same time to exert disadvantaged influence in the advancement of an individual. Shaped by culture and growing up along with being cultivated, this process is conducted and going on based on man’s condition physically and physiologically. Therefore, this process matches with a man’s natural conditions.
In this paper, I select the self as a departure from the psychological point of view to demonstrate the process, and point out that the contradictions, the progressive process and correlations are necessary to better understand what self is. The key point will be located to find that how the common nature shared by He and I, and the differences between He and I have been having impacts on the development of self from the cultural point of view to examine this growth process.
Analyzing the contradiction between“man’s transformation”and“egocentrism”in the process of development is also a point in this paper to be discussed by explaining the concept“ego-removal”approached by Buddhism, Confucianism and Taoism respectively. To better understand“egocentrism”by combing the realistic situation makes it known that self is a result of ego-centered thinking characterized with narrow-minded and stubborn nature.“Egocentrism”thinking is unhealthy to the harmonious advancement of an individual. What’s worse, it may cause a man to go to an extreme to stay in his own isolated life to hold back his development. The perfect self-improvement is the gradual process in which egocentrism has been removed. Analyzing the ways of“Hua”will be included in this paper. According to the tradition,“Hua”means man’s growing up by receiving education and self-transformation. On the contrary, we now understand“Hua”as the way of combination of learning from the nature and learning from others. Comprehensively, man’s growing up is a result of interaction of man’s own life experience, man-made education and self-transformation. In this gradual process, two means are used to help individual to improve oneself. One is to direct the development of an individual by giving some suggestion and education, while the other is to guide his advancement by removing his unfavorable behavior and narrow-minded ideas.
The nature of human being is shaped by culture. This view has no discussion about whether the nature of human being is good or evil. However, the idea that the nature of man can be transformed and improved by culture has been emphasized and the practical ways have been stressed. Such the nature of human being as shaped by culture should have been combined with the real life to understand that the nature of human being can be shaped. This view hold that there is goodness in the nature of human being and can be promoted. Their own life experiences, self-transformation, and being influenced culturally from the whole society are more important facts to shape the nature of a man. This view realizes that Nature has a power to transform the nature of human being, at the same time to promote the development of one’s potential abilities inherited from their parents while removing the disadvantaged character.
Indigenous psychology based on the traditional Chinese culture not only demonstrates the rich psychological thoughts included in our culture, but also highlights how to understand the traditional Chinese culture along with revealing the concept connotation of culture. Indigenous psychological research pays more attention to the fact that there is the cultural legend being followed in the modern life, trying to transform the traditional culture by giving it modernized meaning in order to demonstrate the independent research carried out in psychological study in line with the traditional Chinese culture, with the hope to make a little contribution to the development of indigenous psychology in China.
In recent years in the Western countries, there has been in the psychological circle a cultural turn which is credited as a Cultural Revolution paralleling with the Cognitive Psychology. Some psychologists speak highly of this culture-oriented development of psychology which provides a new angle to explain human being’s behaviors different from the traditional schools such as Psychoanalysis and Humanism as well as Behaviorism. More and more attention is now being paid to the psychological research from the cultural point of view.
Based on the understanding of culture-oriented development of the nature of human being, an indigenous psychological effort has shown the trend of being localized in China and characterized with the traditional China culture in order to know more about the behavior of Chinese people. The main purpose of this dissertation is to establish the independent academic research and to explain the traditional Chinese culture in order to develop the mode of introducing the thoughts of the indigenous psychology in China.
The first thing that should be explained is that the Chinese expression“文化”has been translated from English counterpart culture. The original thought of the translated version can be traced back to the ancient times and borrowed the idea from the thought of humanization. As the cultural views held by the Chinese people for a long history, humanization has its rich and deep meanings. The original meaning of this thought is to observe by saints the mode of social behaviors in the natural environment, in order to enlighten as well as cultivate the masses. Along with the time passing on, the original meaning has been changed into this one of enlightening and educating the masses by rules and music system to promote the society more peaceful and stable. According to the traditional Chinese culture, we have actually been regarding cultivating as a process of how to promote the development of an individual culturally. The more important thing is not how to interact culturally but how to transform gradually behaviors and ideas along with interacting social relation.
An investigation of the Chinese“Hua(化,the generalized concept)”is the key point of departure to this paper. This idea has long been held by Confucianism and Taoism as well as Buddhism. What’s more, this idea has its rich meanings in China. This paper focuses on the demonstration of how“Hua”works as“Tao”as displaying the meanings of“Tao”, and makes difference between the process of“hua”and the result of“hua”as well as the way of“hua”. Based on demonstration, I will conclude that“Hua”means the progressive, potential, developing, time-being and natural growing.“Hua”and“man”are closely related to understand human being. In the Chinese people’s opinion, as one of creations by earth and heaven, man can be influenced culturally and become“being”in the process of“hua”. So, the Chinese people attach more importance to the ways of how to enlighten and cultivate the masses.
Based on the new exploration and analysis of humanization, the psychological meaning of this expression has been loomed so large. Included in such understanding of this expression is that humanities, as the essence of human being, demonstrate that human beings can be taught and become“being”only by receiving education. Enlightening and cultivating means“to be an educated man”. The idea is the clue to follow to develop this paper. Before exploring this idea, I should explain the traditional thoughts of being a man culturally and the practical ways by pointing that the ideal practice to cultivate is to resorts to rules and music, and perfect oneself in moral and ethical, in contrast to the realistic ways of conducting human relations and self-transformation.
As far as the traditional thought is concerned, to be an educated man is mainly by improving and perfecting oneself in moral and ethical but lacking of analyzing the complicated nature of human being, such as neglecting paying more attention to“being”, to the realistic surrounding of living. We also have had no psychological theories to specifically explain the Chinese people’s behaviors. To understand deeply the culturally shaped nature of human being requires analyzing the complication of the cultivating of a man in order to view this process from the psychological angle.
There is a necessity to take into consideration“sui(随,genetically)”when analyzing this complication.“Self”, as a psychological term, can be utilized as a starting point to reveal the process of being a cultivated man. By transforming the traditional idea“egocentrism”and giving its modern meaning, I point out the relation between“narrow-minded and stubborn man nature”and man’s being shaped by culture, in order to make a distinction between understandings of the process in which a man has been cultivated.
“Sui”also falls into the scope of explaining as a potential factor to exert significant influence in the humanization.“Sui”here means some commons and similarities shared by the old generation and the young one physiologically and psychologically in a family.“Sui”shows some tendencies inherited to promote the development of the next generation, at the same time to exert disadvantaged influence in the advancement of an individual. Shaped by culture and growing up along with being cultivated, this process is conducted and going on based on man’s condition physically and physiologically. Therefore, this process matches with a man’s natural conditions.
In this paper, I select the self as a departure from the psychological point of view to demonstrate the process, and point out that the contradictions, the progressive process and correlations are necessary to better understand what self is. The key point will be located to find that how the common nature shared by He and I, and the differences between He and I have been having impacts on the development of self from the cultural point of view to examine this growth process.
Analyzing the contradiction between“man’s transformation”and“egocentrism”in the process of development is also a point in this paper to be discussed by explaining the concept“ego-removal”approached by Buddhism, Confucianism and Taoism respectively. To better understand“egocentrism”by combing the realistic situation makes it known that self is a result of ego-centered thinking characterized with narrow-minded and stubborn nature.“Egocentrism”thinking is unhealthy to the harmonious advancement of an individual. What’s worse, it may cause a man to go to an extreme to stay in his own isolated life to hold back his development. The perfect self-improvement is the gradual process in which egocentrism has been removed. Analyzing the ways of“Hua”will be included in this paper. According to the tradition,“Hua”means man’s growing up by receiving education and self-transformation. On the contrary, we now understand“Hua”as the way of combination of learning from the nature and learning from others. Comprehensively, man’s growing up is a result of interaction of man’s own life experience, man-made education and self-transformation. In this gradual process, two means are used to help individual to improve oneself. One is to direct the development of an individual by giving some suggestion and education, while the other is to guide his advancement by removing his unfavorable behavior and narrow-minded ideas.
The nature of human being is shaped by culture. This view has no discussion about whether the nature of human being is good or evil. However, the idea that the nature of man can be transformed and improved by culture has been emphasized and the practical ways have been stressed. Such the nature of human being as shaped by culture should have been combined with the real life to understand that the nature of human being can be shaped. This view hold that there is goodness in the nature of human being and can be promoted. Their own life experiences, self-transformation, and being influenced culturally from the whole society are more important facts to shape the nature of a man. This view realizes that Nature has a power to transform the nature of human being, at the same time to promote the development of one’s potential abilities inherited from their parents while removing the disadvantaged character.
Indigenous psychology based on the traditional Chinese culture not only demonstrates the rich psychological thoughts included in our culture, but also highlights how to understand the traditional Chinese culture along with revealing the concept connotation of culture. Indigenous psychological research pays more attention to the fact that there is the cultural legend being followed in the modern life, trying to transform the traditional culture by giving it modernized meaning in order to demonstrate the independent research carried out in psychological study in line with the traditional Chinese culture, with the hope to make a little contribution to the development of indigenous psychology in China.
引文
[1] [美] G.墨菲,J.柯瓦奇著.林方,王景和译.近代心理学历史导引[M].北京:商务印书馆,1980:292
[2]黄光国.知识与行动[M].台北:心理出版社,1995:自序1页
[3]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书公司,1997:53
[1]陈序经.东西文化观[M].北京:中国人民大学出版社,2004:110
[2]李鹏程主编.文化研究新辞典[M].长春:吉林人民出版社,2003:307
[3] [美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986:5-6
[4]转引自[美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986:5-6
[5]参见[英]马凌诺斯基.费孝通译.文化论[M].北京:华夏出版社,2002:2、99、103
[6] [奥]维特根斯坦著.黄正东,唐少杰译.文化与价值[M].北京:清华大学出版社,1987:121
[7]刘述先.文化哲学[M].哈尔滨:黑龙江教育出版社,1988:181-182
[8]李炳全.符号、意义与心理学的文化取向——兼以符号及其意义为中心比较当代三种心理学取向[J].心理学探新,2006,26(4):9-13
[9]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:自序1页
[10]余安邦.文化心理学的历史发展与研究进路[A].本土心理学研究:文化心理学的探索[C].台北:桂冠图书公司,1996
[11]霍涌泉.心理学文化转向中的方法论难题及整合策略[J].心理学探新,2004,24(1):12-15,30
[12]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:59
[13]辞源(修订本,第二册)[M].北京:商务印书馆,1980:1357
[14]辞海(下)[M].上海:上海辞书出版社,1979:3510
[15]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:20
[16]转引自楼宇烈.十三堂国学课[M].北京:北京大学出版社,2008:72-73
[17]高亨.周易大传今注[M].济南:齐鲁书社,1998:172
[18]周振甫.周易译注[M].北京:中华书局,1991:81
[19]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:自序3页
[20]周振甫.周易译注[M].北京:中华书局,1991:109
[21]梁漱溟.中国文化要义[M].上海:上海人民出版社, 2005:182
[22]唐君毅.人文精神之重建(一)[M] .桂林:广西师范大学出版社,2005:153
[23]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:510
[24] [美]郝大维,安乐哲著.何金俐译.通过孔子而思[M].北京:北京大学出版社,2005:175-176
[25]唐君毅.中华人文与当今世界补编(二)[M].桂林:广西师范大学出版社,2005:743
[26]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:526
[27]转引自汉语大词典(1)[M].上海:上海辞书出版社,1986:1107
[28]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:152
[29]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:145
[30]丁福保编纂.佛学大辞典[M].北京:文物出版社,1984:368
[31]高永禄编著.市县地名实用手册[M].北京:人民邮电出版社,1987:132
[32]参见李汉杰主编.中国分省市县大辞典[M].北京:中国旅游出版社,1990:24、30、287、389、428、528、650、1521
[33]汉语大词典(1)[M].上海辞书出版社,1986:1106-1107
[34]转引自张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:101
[35]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:184
[36]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:526
[37]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:9
[38]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:111
[39]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:80
[40]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:49
[41]转引自钱穆.朱子学提纲[M].北京:生活·读书·新知三联书店,2002:60
[42]转引自张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:166
[43]当代汉语词典(1)[M].上海:上海辞书出版社,1986:429-431
[44]转引自高树藩等重修.新修康熙字典(上)[M].台北:启业书局,1986:126
[45]转引自汉语大词典(1)[M].上海:上海辞书出版社,1986:1107
[46]转引自辞海(上)[M].上海:上海辞书出版社,1979:476-477
[47]唐君毅.中国文化之精神价值[M].南京:江苏教育出版社,2006:70
[48] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988:113
[49] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988:114
[50]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004:333
[51]谭德贵.多维文化视野下的周易——中国易文化传统研究[M].济南:齐鲁书社,2005:69
[52]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004:341
[1]中共中央马克思恩格斯列宁斯大林著作编译局译.马克思恩格斯全集[M].第26卷(3).北京:人民出版社,1974:545
[2]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:207
[3]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:56
[4]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:20
[5]新燕顿旺.隐藏的论语[M].北京:同心出版社,2007:271
[6]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:82
[7]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:81-82
[8] [美]郝大维,安乐哲.通过孔子而思[M].北京:北京大学出版社,2005: 54
[9]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:61
[10]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:20
[11]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:53
[12]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:6
[13]郝大维,安乐哲著.蒋弋为,李志林译.孔子哲学思微[M].南京:江苏人民出版社,1996:143
[14]钱穆.国学概论[M].北京:商务印书馆,1997:34
[15]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:191
[16]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990:124
[17]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990:125
[18]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:83
[19]黄光国.儒家关系主义[M]北京:北京大学出版社,2006:47
[20]黄光国.儒家关系主义[M]北京:北京大学出版社,2006:51
[21]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:112
[1]参见新华字典(修订本)[M].北京:商务印书馆,1998:470
[2] [美]威廉·赖特著.郭本禹等译.基因的力量[M].南京:江苏人民出版社,2001:255
[3] [德]汉斯-格奥尔格·加达默尔著.洪汉鼎译.真理与方法(下卷)[M] .上海:上海译文出版社,2004:502-503
[4]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:38
[5]黄光国.儒家关系主义[M].北京:北京大学出版社,2006:89
[6] [德]科斯洛夫斯基著.毛怡红译.后现代文化[M].北京:中央编译出版社,1999:62
[7] [美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004:31
[8]倪梁康.自识与反思——近现代西方哲学的基本问题[M].北京:商务印书馆,2002:25
[9]张文喜.自我的建构与解构[M].上海:上海人民出版社,2002:42
[10] [苏]伊·谢·科恩著.佟景韩,范国恩,许宏治译.自我论[M].北京:生活·读书·新知三联书店,1986:21
[11] [美]乔治·赫伯特·米德著.霍桂恒译.心灵、自我与社会[M].北京:华夏出版社,1999:178
[12] Lawrencence·A·Perin, Oliver·P·John编.黄希庭主译.人格手册:理论与研究[M].上海:华东师范大学出版社,2003:510
[13][美] E.G.波林著.高觉敷译.实验心理学史[M].北京:商务印书馆,1981:823
[14]高清海,胡海波,贺来.人的类生命与类哲学[M].长春:吉林人民出版社,2000:396
[15] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999:120
[16] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999:90
[17][德]马克斯·舍勒著.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999:356
[18] [德]马克斯·舍勒著.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999:375
[19] [加拿大]查尔斯·泰勒著.韩震等译.自我的根源:现代认同的形成[M].南京:译林出版社,2001:48-49
[20]杨国枢主编.中国人的心理[M].南京:江苏教育出版社,2006:149
[21]钱穆.现代中国学术论衡[M].北京:生活·读书·新知三联书店,2001:177
[22] [日]福原泰平著.王小峰,李濯凡译.拉康:镜像阶段[M].石家庄:河北教育出版社,2002:149
[23] [瑞士]荣格著.刘国彬,杨德友译.回忆、梦、思考[M].沈阳:辽宁人民出版社,1988:612
[24] [瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001:156
[25] [瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001:156
[26]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004:53
[27]丁福保.佛学大辞典[M].北京:文物出版社,1984:39
[28]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004:77
[29]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:190-191
[30]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:40
[31]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:552-553
[32]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:205
[33]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:132
[34]汪凤炎.中国传统德育心理学思想及其现代意义(修订版)[M].上海:上海教育出版社,2007:183
[35]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:525
[36]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:452
[1]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:240
[2]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:188
[3]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:191
[4]王先谦.荀子集解(下)[M].北京:中华书局,1988:434
[5]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:240-241
[6]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:191
[7]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:40
[8]高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:246
[9]钱穆.中国思想通俗讲话[M].北京:生活·读书·新知三联书店,2002:21
[10]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:264
[11]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:80
[12]转引自:高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:147
[13]转引自:高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:245
[14]高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:2
[1]转引自[美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004:975
[2]车文博.西方心理学史[M].杭州:浙江教育出版社,1998:25
[3]叶浩生.关于西方心理学中的多元文化论思潮[J].心理科学,2001,24(6):680-682
[4]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:自序1-2页
[5]郑荣双.国外本土心理学研究进展[J].心理科学进展,2002,10(4):472-478
[6]高尚仁,杨中芳.中国人·中国心(传统篇)[C].台北:远流出版公司,1991:46
[7]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:38
[8]郑荣双,车文博.本土心理学特征论析[J].心理学探新,2003,23(3):3-5,10
[9]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:丛书主编的话,2页
[10]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:209
[11]黄光国.社会科学的理路[M].北京:中国人民大学出版社,2006:序言2页
[12]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:386
[1] [德]汉斯-格奥尔格·加达默尔著.洪汉鼎译.真理与方法(上、下)[M] .上海:上海译文出版社,2004
[2] [德]汉斯-格奥尔格·加达默尔著.夏镇平,宋建平译.哲学解释学[M].上海:上海译文出版社,2004
[3][德]马克斯·舍勒.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999
[4] [德]卡西尔著.甘阳译.人论[M].上海:上海译文出版社,1985
[5] [德]恩斯特·卡西尔著.海平,叶舟译.人文科学的逻辑[M].北京:中国人民大学出版社,1991
[6] [德]卡西尔著.李小兵译.符号·神话·文化[M].北京:东方出版社,1998
[7]中共中央马克思恩格斯列宁斯大林著作编译局译.马克思恩格斯全集[M].第26卷(3).北京:人民出版社,1974
[8] [德]科斯洛夫斯基著.毛怡红译.后现代文化[M].北京:中央编译出版社,1999
[9] [加拿大]查尔斯·泰勒.韩震等译.自我的根源:现代认同的形成[M].南京:译林出版社,2001
[10] [美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986
[11] [英]马凌诺斯基.费孝通译.文化论[M].北京:华夏出版社,2002
[12] [奥]维特根斯坦著.黄正东,唐少杰译.文化与价值[M].北京:清华大学出版社,1987
[13]刘述先.文化哲学[M].哈尔滨:黑龙江教育出版社,1988:181-182
[14]倪梁康.自识与反思——近现代西方哲学的基本问题[M].北京:商务印书馆,2002
[15]张文喜.自我的建构与解构[M].上海:上海人民出版社,2002
[16] [美] E.G.波林著.高觉敷译.实验心理学史[M].北京:商务印书馆,1981
[17] [美] G.墨菲,J.柯瓦奇著.林方,王景和译.近代心理学历史导引[M].北京:商务印书馆,1980
[18] [美]T·H·黎黑著.刘恩久等译.心理学史——心理学思想的主要趋势[M] .上海:上海译文出版社,1990
[19] [美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004
[20]车文博.西方心理学史[M].杭州:浙江教育出版社,1998
[21]车文博.人本主义心理学[M].杭州:浙江教育出版社,2003
[22] [瑞士]荣格著.刘国彬,杨德友译.回忆、梦、思考[M].沈阳:辽宁人民出版社,1988
[23][瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001
[24] [英] Ch.达尔文著.叶笃庄,杨习之译.人类的由来及性选择[M].北京:科学出版社,1982
[25] [美]威廉·赖特著.郭本禹等译.基因的力量[M].南京:江苏人民出版社,2001
[26] PLOMIN, R.,DEFRIES, J.C.,MCCLEARN, G.E.,MCGUFFIN, P.M.著.温暖等译.行为遗传学[M].上海:华东师范大学出版社,2008
[27] PERIN, L.A.,JOHN, O.P.编,黄希庭主译.人格手册:理论与研究[M].上海:华东师范大学出版社,2003
[28] [日]福原泰平著.王小峰,李濯凡译.拉康:镜像阶段[M].石家庄:河北教育出版社,2002
[29][美]丹尼尔·夏克特著.高申春译.找寻逝去的自我[M].长春:吉林人民出版社,1998
[30] [英]苏珊·布莱克摩尔著.高申春等译.谜米机器——文化之社会传递过程的“基因学”[M].长春:吉林人民出版社,2001
[31] [美]卡尔·R·罗杰斯著.杨广学等译.个人形成论[M].北京:中国人民大学出版社,2004
[32] [苏]伊·谢·科恩著.佟景韩等译.自我论[M].北京:生活·读书·新知三联书店,1986
[33] [美]马塞勒等著.任鹰等译.文化与自我——东西方人的透视[M].杭州:浙江人民出版社,1988
[34] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999
[35] [美]乔治·赫伯特·米德著.霍桂恒译.心灵、自我与社会[M].北京:华夏出版社,1999
[36][美]罗伯特·凯根著.韦子木译.发展的自我[M].杭州:浙江教育出版社,1999
[37] [英] R.D.莱恩著.林和生,侯东民译.分裂的自我——对健全与疯狂的生存论研究[M].贵阳:贵州人民出版社,1994
[38]郭为藩.自我心理学[M].台北:开山书店,1972
[39][美]朱迪丝·维尔斯特著.张家卉,王一谦,马雪松译.必要的丧失[M].北京:北京大学出版社,1988
[40]弗洛姆,铃木大拙,马蒂诺著.王雷泉,冯川译.禅宗与精神分析(第二版)[M].贵阳:贵州人民出版社,1998
[41]王小章,郭本禹.潜意识的诠释[M].北京:中国社会科学出版社,1998
[42]伍麟.现代心理学的人文传统与精神[M].长春:吉林人民出版社,2006
[43]杨利萍.社会建构论心理学[M].上海:上海教育出版社,2006
[44] [春秋]孔丘著.程昌明译注.论语[M].太原:山西古籍出版社,1999
[45] [战国]孟轲著.梁海明译注.孟子[M].太原:山西古籍出版社,1999
[46] [战国]墨翟著.徐翠兰,王涛译注.墨子[M].太原:山西古籍古籍出版社,2003
[47] [战国]庄周著.雷仲康译注.庄子[M].太原:山西古籍出版社,1999
[48] [战国]荀卿著.孙安邦,马银华译注.荀子[M].太原:山西古籍出版社,2003
[49] [战国]韩非著.梁海明译注.韩非子[M].太原:山西古籍出版社,1999
[50]孔丘,孟轲等.四书五经[M] .北京:北京出版社, 2006
[51]钟明译注.金刚经、坛经[M].太原:山西古籍出版社,1999
[52]陈戍国.周易校注[M].长沙:岳麓书社,2004
[53]周振甫.周易译注[M].北京:中华书局,1991
[54]金景芳.周易讲座[M].桂林:广西师范大学出版社,2005
[55]陈鼓应.易传与道家思想[M].北京:生活·读书·新知三联书店,1996
[56]傅佩荣.傅佩荣解读孟子[M].北京:线装书局,2006
[57] [清]王先谦.荀子集解(上、下)[M].北京:中华书局,1988
[58] [美]郝大维,安乐哲著.何金俐译.通过孔子而思[M].北京:北京大学出版社,2005
[59]郝大维,安乐哲著.蒋弋为,李志林译.孔子哲学思微[M].南京:江苏人民出版社,1996
[60]新燕顿旺.隐藏的论语[M].北京:同心出版社,2007
[61]兰喜并.老子解读[M].北京:中华书局, 2005
[62]徐梵澄.老子臆解[M].北京:中华书局,1988
[63]王博.庄子哲学[M].北京:北京大学出版社,2004
[64]陈少明.《齐物论》及其影响[M].北京:北京大学出版社,2004
[65]吕澂.印度佛教源流略讲[M].上海:上海人民出版社,2005
[66]梁漱冥.印度哲学概论[M].上海:上海人民出版社,2005
[67]梁漱溟.中国文化要义[M].上海:上海人民出版社,2005
[68]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004
[69]钱穆.论语新解[M].北京:生活·读书·新知三联书店,2002
[70]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002
[71]钱穆.朱子学提纲[M].北京:生活·读书·新知三联书店,2002
[72]钱穆.中国思想通俗讲话[M].北京:生活·读书·新知三联书店,2002
[73]钱穆.现代中国学术论衡[M].北京:生活·读书·新知三联书店,2001
[74]钱穆.国学概论[M].北京:商务印书馆,1997
[75]钱穆.晚学盲言(上、下)[M].桂林:广西师范大学出版社,2004
[76]冯友兰著.涂又光译.中国哲学简史[M].北京:北京大学出版社,1985
[77]冯友兰.贞元六书(下):新原人、新原道、新知言[M].上海:华东师范大学出版社,1996
[78]熊十力著.景海峰编.熊十力选集[M].长春:吉林人民出版社,2005
[79]牟宗三.中国哲学十九讲[M].上海:上海古籍出版社,1992
[80]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990
[81]牟宗三.生命的学问[M].桂林:广西师范大学出版社,2005
[82]牟宗三.中国哲学的特质[M].上海:上海古籍出版社,1997
[83]牟宗三.四因说讲演录[M].上海:上海古籍出版社,1998
[84]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993
[85]徐复观.中国人性论史[M].上海:华东师范大学出版社,2005
[86]唐君毅.人文精神之重建(上、下册)[M] .桂林:广西师范大学出版社,2005
[87]唐君毅.中国文化之精神价值[M] .桂林:广西师范大学出版社,2005
[88]唐君毅.中国人文精神之发展[M].桂林:广西师范大学出版社,2005
[89]唐君毅.中华人文与当今世界补编(一、二)[M].桂林:广西师范大学出版社,2005
[90]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005
[91]陈序经.东西文化观[M].北京:中国人民大学出版社,2004
[92]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998
[93]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003
[94]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998
[95]李维武.人文科学概论[M].北京:人民出版社,2007
[96] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988
[97]楼宇烈.十三堂国学课[M].北京:北京大学出版社,2008
[98]高亨.周易大传今注[M].济南:齐鲁书社,1998
[99]谭德贵.多维文化视野下的周易——中国易文化传统研究[M].济南:齐鲁书社,2005
[100]高觉敷主编.中国心理学史(第二版)[M].北京:人民教育出版社,2005
[101]燕国材.先秦心理思想研究[M].长沙:湖南人民出版社,1981
[102]燕国材.中国心理学史[M].杭州:浙江教育出版社,1998
[103]葛鲁嘉.心理文化论要——中西心理学传统跨文化解析[M].大连:辽宁师范大学出版社,1995
[104]葛鲁嘉.新心性心理学理论宣言——中国本土心理学原创性理论建构[M].北京:人民出版社,2008
[105]申荷永.中国文化心理学心要[M].北京:人民出版社,2001
[106]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004
[107]汪凤炎.中国传统德育心理学思想及其现代意义(修订版)[M].上海:上海教育出版社, 2007
[108]杨国枢.中国人的心理与行为∶本土化研究[M].北京:中国人民大学出版社,2004
[109]杨国枢.中国人的心理[M].南京:江苏教育出版社,2006
[110]黄光国.知识与行动:中华文化传统的社会心理诠释[M].台北:心理出版社,1995
[111]黄光国.儒家关系主义[M]北京:北京大学出版社,2006
[112]黄光国.社会科学的理路[M].北京:中国人民大学出版社,2006
[113] [东汉]许慎.说文解字[M].上海:上海教育出版社,2003
[114]辞源(修订本,第二册)[M].北京:商务印书馆,1980
[115]辞海[M].上海:上海辞书出版社,1979
[116]高树藩等重修.新修康熙字典(上)[M].台北:启业书局,1986
[117]汉语大词典(1)[M].上海:上海辞书出版社,1986
[118]丁福保编纂.佛学大辞典[M].北京:文物出版社,1984
[119]新华字典(修订本)[M].北京:商务印书馆,1998
[120]李鹏程主编.文化研究新辞典[M].长春:吉林人民出版社,2003
[121]高永禄编著.市县地名实用手册[M].北京:人民邮电出版社,1987
[122]李汉杰主编.中国分省市县大辞典[M].北京:中国旅游出版社,1990
[123] FRYER,D.R. The intervention of the other: ethical subjectivity in Levinas and Lacan[M]. New York: Other Press,2004
[124] JOPLING,D.A. Self-knowledge and the Self[M]. Routledge, 2000
[125] MARGOLIS,D.R. The fabric of self—a theory of ethics and emotions[M] . Yale University Press. 1998
[126] ROWAN,J.,COOPER,M. The Plural Self: Multiplicity in everyday life[M]. SAGE Publications,1999
[1]杨国枢主编.本土心理学研究:本土心理学的开展[C].台北:桂冠图书公司,1993
[2]杨国枢主编.本土心理学研究:文化、心病及疗法[C].台北:桂冠图书公司,1994
[3]杨国枢主编.本土心理学研究:亲子关系与教化[C].台北:桂冠图书公司,1995
[4]杨国枢主编.本土心理学研究:文化心理学的探索[C].台北:桂冠图书公司,1996
[5]杨国枢主编.本土心理学研究:中国人的思维方式[C].台北:桂冠图书公司,1997
[6]杨国枢主编.本土心理学研究:本土心理学方法论[C].台北:桂冠图书公司,1997
[7]高尚仁,杨中芳编.中国人·中国心(传统篇)[C].台北:远流出版公司,1991
[8]杨中芳,高尚仁编.中国人·中国心(发展与教学篇)[C].台北:远流出版公司,1991
[9]杨中芳,高尚仁编.中国人·中国心(人格与社会篇)[C].台北:远流出版公司,1991
[10]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997
[1]潘立勇.中华人文精神之元典内涵试探[J].孔子研究,2000,(2):36-45
[2]潘立勇“.人文化成”传统与中国审美人文精神[J].南京师范大学文学院学报,2004,(3):13-18
[3]王新春,刘光本.《易传》“人文化成”的价值理想[J].山东大学学报(哲学社会科学版),2000,(4):58-63
[4]杨鑫辉.诠释与转换——论中国古代心理学思想史研究方法的新发展[J].南京师大学报(社会科学版),2002,(4):95-101
[5]燕国材.中国古代人格教育的原则和方法[J].江西教育科研,1995,(4):57-59
[6]葛鲁嘉.中国本土的传统形态心理学与本土化的科学心理学[J].社会科学战线,1994,(2):68-73,137
[7]葛鲁嘉.本土的传统心理学与实证的科学心理学的关联[J].吉林大学社会科学学报,1994,(2):27-32,71
[8]葛鲁嘉.大心理学观——心理学发展的新契机和新视野[J].自然辩证法研究,1995,11(9):18-24
[9]葛鲁嘉,陈若莉.当代心理学发展的文化转向[J].吉林大学社会科学学报,1999,(3):79-87
[10]葛鲁嘉.体证和体验的方法对心理学研究的价值[J].华南师范大学学报(社会科学版),2006,(4):116-121
[11]叶浩生.试析现代西方心理学的文化转向[J].心理学报,2001.33(3):270-275
[12]叶浩生.关于西方心理学中的多元文化论思潮[J].心理科学,2001,24(6):680-682
[13]叶浩生.多元文化论与跨文化心理学的发展[J].心理科学进展,2004,12(1):144-151
[14]贾林祥,叶浩生.心理学本土化研究若干问题之思考[J].陕西师范大学学报(哲学社会科学版), 2001,30(3):143-148
[15]宋晓东,叶浩生.本土心理学与多元文化论——在人类心理学理论前景中的相遇[J].徐州师范大学学报(哲学社会科学版),2008,34(1):112-116
[16]宋晓东,叶浩生.本土心理学与多元文化论——“去文化”范式的多元文化论心理学[J].天中学刊,2008,23(1):132-136
[17]郑荣双,车文博.本土心理学特征论析[J].心理学探新,2003,23(3):3-5,10
[18]高申春.进化论与心理学理论思维方式的变革[J].南京师大学报(社会科学版),2000,2:83-87.
[19]高申春.进化论与心理学及主体性[J].东北师大学报(哲学社会科学版),2002,5:119-123
[20]李炳全,叶浩生.文化心理学的基本内涵辨析[J].心理科学,2004,27(1):62-65
[21]李炳全.主流心理学的困境与文化心理学的兴起——文化心理学能成为心理学的新主流吗[J].西北师大学报(社会科学版),2005,42(1):42-48
[22]李炳全.文化心理学与跨文化心理学的比较与整合[J].心理科学进展,2006,14(2):315-320
[23]李炳全.符号、意义与心理学的文化取向——兼以符号及其意义为中心比较当代三种心理学取向[J].心理学探新,2006,26(4):9-13
[24]郑荣双.国外本土心理学研究进展[J].心理科学进展,2002,10(4):472-478
[25]侯玉波,朱滢.文化对中国人思维方式的影响[J] .心理学报,2002(34):106-111
[26]麻彦坤.文化转向:心理学发展的新契机[J].南京师范大学学报(社会科学版),2003,(3):2-8
[27]霍涌泉.心理学文化转向中的方法论难题及整合策略[J].心理学探新,2004,24(1):12-15,30
[28]刘金平,乐国安.文化心理学的三种研究取向[J].心理科学,2005,28(6):1514-1516
[29]汪凤炎.试论中国人的本土心理学研究自身存在的困境与出路[J].江西师范大学学报(哲学社会科学版),1996,29(2):32-35
[30]汪凤炎,郑红.关于中国文化心理学的三个问题[J].山东师范大学学报(人文社会科学版),2006,51(6):95-100
[31]杨莉萍.从跨文化心理学到文化建构主义心理学——心理学中文化意识的衍变[J].心理科学进展,2003,11(2):220-226
[32]孟维杰,刘俊敏.中国本土心理学研究中需关注的几个问题[J] .心理学探新,2005,94(2):3-6,11
[33]田浩.文化心理学的发展线索[J].内蒙古师范大学学报(哲学社会科学版),2005,34(6):92-95
[34]田浩.文化心理学的双重内涵[J].心理科学进展,2006,14(5):795-800
[35] CARNEVALE,F. A . Toward a cultural conception of the self[J]. Journal of Psychosocial Nursing & Mental Health Services. Thorofare:1999,37(8):26-31
[36] HATANO,G. Is cultural psychology on the middle ground or farther? [J]. Human Development. Basel:1999,42(2):83-86
[37] MASSARO,D. W. Is Cultural Psychology Our Next Frontier? [J]. The American Journal of Psychology. Urbana:1998,111(2):301-305
[38] PEDERSEN,P.B. Multiculturalism as a Generic Approach to Counseling[J]. Journal of Counseling & Development. 1991,70(1):6-12
[39] SCHONBEIN,W.W. Cultural psychology:A once and future discipline[J]. Philosophical Psychology. Abingdon:1997,10(4):557-560
[40] TAKASHI,K., HATANO,G. A landmark toward the construction of cultural psychology[J]. Human Development. Basel:1997,40(6):355-359
[41] TRIANDIS,H.C.,SUH,E.M. Cultural influences on personality[J]. Annual Review of Psychology. Palo Alto:2002,53 :133-160
[42] WATKINS,D. Learning and teaching:A cross-cultural perspective[J].School Leadership & Management. Abingdon:2000,20(2):161-173
[43] WILSON,S. What is indigenous research methodology? [J]. Canadian Journal of Native Education. Edmonton:2001,25(2):75-80
[2]黄光国.知识与行动[M].台北:心理出版社,1995:自序1页
[3]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书公司,1997:53
[1]陈序经.东西文化观[M].北京:中国人民大学出版社,2004:110
[2]李鹏程主编.文化研究新辞典[M].长春:吉林人民出版社,2003:307
[3] [美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986:5-6
[4]转引自[美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986:5-6
[5]参见[英]马凌诺斯基.费孝通译.文化论[M].北京:华夏出版社,2002:2、99、103
[6] [奥]维特根斯坦著.黄正东,唐少杰译.文化与价值[M].北京:清华大学出版社,1987:121
[7]刘述先.文化哲学[M].哈尔滨:黑龙江教育出版社,1988:181-182
[8]李炳全.符号、意义与心理学的文化取向——兼以符号及其意义为中心比较当代三种心理学取向[J].心理学探新,2006,26(4):9-13
[9]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:自序1页
[10]余安邦.文化心理学的历史发展与研究进路[A].本土心理学研究:文化心理学的探索[C].台北:桂冠图书公司,1996
[11]霍涌泉.心理学文化转向中的方法论难题及整合策略[J].心理学探新,2004,24(1):12-15,30
[12]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:59
[13]辞源(修订本,第二册)[M].北京:商务印书馆,1980:1357
[14]辞海(下)[M].上海:上海辞书出版社,1979:3510
[15]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:20
[16]转引自楼宇烈.十三堂国学课[M].北京:北京大学出版社,2008:72-73
[17]高亨.周易大传今注[M].济南:齐鲁书社,1998:172
[18]周振甫.周易译注[M].北京:中华书局,1991:81
[19]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:自序3页
[20]周振甫.周易译注[M].北京:中华书局,1991:109
[21]梁漱溟.中国文化要义[M].上海:上海人民出版社, 2005:182
[22]唐君毅.人文精神之重建(一)[M] .桂林:广西师范大学出版社,2005:153
[23]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:510
[24] [美]郝大维,安乐哲著.何金俐译.通过孔子而思[M].北京:北京大学出版社,2005:175-176
[25]唐君毅.中华人文与当今世界补编(二)[M].桂林:广西师范大学出版社,2005:743
[26]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:526
[27]转引自汉语大词典(1)[M].上海:上海辞书出版社,1986:1107
[28]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:152
[29]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:145
[30]丁福保编纂.佛学大辞典[M].北京:文物出版社,1984:368
[31]高永禄编著.市县地名实用手册[M].北京:人民邮电出版社,1987:132
[32]参见李汉杰主编.中国分省市县大辞典[M].北京:中国旅游出版社,1990:24、30、287、389、428、528、650、1521
[33]汉语大词典(1)[M].上海辞书出版社,1986:1106-1107
[34]转引自张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:101
[35]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:184
[36]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:526
[37]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:9
[38]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:111
[39]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:80
[40]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:49
[41]转引自钱穆.朱子学提纲[M].北京:生活·读书·新知三联书店,2002:60
[42]转引自张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:166
[43]当代汉语词典(1)[M].上海:上海辞书出版社,1986:429-431
[44]转引自高树藩等重修.新修康熙字典(上)[M].台北:启业书局,1986:126
[45]转引自汉语大词典(1)[M].上海:上海辞书出版社,1986:1107
[46]转引自辞海(上)[M].上海:上海辞书出版社,1979:476-477
[47]唐君毅.中国文化之精神价值[M].南京:江苏教育出版社,2006:70
[48] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988:113
[49] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988:114
[50]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004:333
[51]谭德贵.多维文化视野下的周易——中国易文化传统研究[M].济南:齐鲁书社,2005:69
[52]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004:341
[1]中共中央马克思恩格斯列宁斯大林著作编译局译.马克思恩格斯全集[M].第26卷(3).北京:人民出版社,1974:545
[2]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:207
[3]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:56
[4]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:20
[5]新燕顿旺.隐藏的论语[M].北京:同心出版社,2007:271
[6]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:82
[7]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998:81-82
[8] [美]郝大维,安乐哲.通过孔子而思[M].北京:北京大学出版社,2005: 54
[9]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:61
[10]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:20
[11]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:53
[12]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:6
[13]郝大维,安乐哲著.蒋弋为,李志林译.孔子哲学思微[M].南京:江苏人民出版社,1996:143
[14]钱穆.国学概论[M].北京:商务印书馆,1997:34
[15]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993:191
[16]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990:124
[17]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990:125
[18]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:83
[19]黄光国.儒家关系主义[M]北京:北京大学出版社,2006:47
[20]黄光国.儒家关系主义[M]北京:北京大学出版社,2006:51
[21]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:112
[1]参见新华字典(修订本)[M].北京:商务印书馆,1998:470
[2] [美]威廉·赖特著.郭本禹等译.基因的力量[M].南京:江苏人民出版社,2001:255
[3] [德]汉斯-格奥尔格·加达默尔著.洪汉鼎译.真理与方法(下卷)[M] .上海:上海译文出版社,2004:502-503
[4]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:38
[5]黄光国.儒家关系主义[M].北京:北京大学出版社,2006:89
[6] [德]科斯洛夫斯基著.毛怡红译.后现代文化[M].北京:中央编译出版社,1999:62
[7] [美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004:31
[8]倪梁康.自识与反思——近现代西方哲学的基本问题[M].北京:商务印书馆,2002:25
[9]张文喜.自我的建构与解构[M].上海:上海人民出版社,2002:42
[10] [苏]伊·谢·科恩著.佟景韩,范国恩,许宏治译.自我论[M].北京:生活·读书·新知三联书店,1986:21
[11] [美]乔治·赫伯特·米德著.霍桂恒译.心灵、自我与社会[M].北京:华夏出版社,1999:178
[12] Lawrencence·A·Perin, Oliver·P·John编.黄希庭主译.人格手册:理论与研究[M].上海:华东师范大学出版社,2003:510
[13][美] E.G.波林著.高觉敷译.实验心理学史[M].北京:商务印书馆,1981:823
[14]高清海,胡海波,贺来.人的类生命与类哲学[M].长春:吉林人民出版社,2000:396
[15] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999:120
[16] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999:90
[17][德]马克斯·舍勒著.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999:356
[18] [德]马克斯·舍勒著.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999:375
[19] [加拿大]查尔斯·泰勒著.韩震等译.自我的根源:现代认同的形成[M].南京:译林出版社,2001:48-49
[20]杨国枢主编.中国人的心理[M].南京:江苏教育出版社,2006:149
[21]钱穆.现代中国学术论衡[M].北京:生活·读书·新知三联书店,2001:177
[22] [日]福原泰平著.王小峰,李濯凡译.拉康:镜像阶段[M].石家庄:河北教育出版社,2002:149
[23] [瑞士]荣格著.刘国彬,杨德友译.回忆、梦、思考[M].沈阳:辽宁人民出版社,1988:612
[24] [瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001:156
[25] [瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001:156
[26]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004:53
[27]丁福保.佛学大辞典[M].北京:文物出版社,1984:39
[28]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004:77
[29]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:190-191
[30]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:40
[31]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:552-553
[32]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:205
[33]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998:132
[34]汪凤炎.中国传统德育心理学思想及其现代意义(修订版)[M].上海:上海教育出版社,2007:183
[35]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:525
[36]钱穆.晚学盲言(下)[M].桂林:广西师范大学出版社,2004:452
[1]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:240
[2]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:188
[3]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:191
[4]王先谦.荀子集解(下)[M].北京:中华书局,1988:434
[5]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:240-241
[6]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005:191
[7]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003:40
[8]高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:246
[9]钱穆.中国思想通俗讲话[M].北京:生活·读书·新知三联书店,2002:21
[10]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002:264
[11]钱穆.晚学盲言(上)[M].桂林:广西师范大学出版社,2004:80
[12]转引自:高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:147
[13]转引自:高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:245
[14]高觉敷.中国心理学史(第二版)[M].北京:人民教育出版社,2005:2
[1]转引自[美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004:975
[2]车文博.西方心理学史[M].杭州:浙江教育出版社,1998:25
[3]叶浩生.关于西方心理学中的多元文化论思潮[J].心理科学,2001,24(6):680-682
[4]杨国枢.中国人的心理与行为:本土化研究[M].北京:中国人民大学出版社,2004:自序1-2页
[5]郑荣双.国外本土心理学研究进展[J].心理科学进展,2002,10(4):472-478
[6]高尚仁,杨中芳.中国人·中国心(传统篇)[C].台北:远流出版公司,1991:46
[7]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:38
[8]郑荣双,车文博.本土心理学特征论析[J].心理学探新,2003,23(3):3-5,10
[9]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:丛书主编的话,2页
[10]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:209
[11]黄光国.社会科学的理路[M].北京:中国人民大学出版社,2006:序言2页
[12]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997:386
[1] [德]汉斯-格奥尔格·加达默尔著.洪汉鼎译.真理与方法(上、下)[M] .上海:上海译文出版社,2004
[2] [德]汉斯-格奥尔格·加达默尔著.夏镇平,宋建平译.哲学解释学[M].上海:上海译文出版社,2004
[3][德]马克斯·舍勒.刘小枫选编.舍勒选集(上)[M].上海:上海三联书店. 1999
[4] [德]卡西尔著.甘阳译.人论[M].上海:上海译文出版社,1985
[5] [德]恩斯特·卡西尔著.海平,叶舟译.人文科学的逻辑[M].北京:中国人民大学出版社,1991
[6] [德]卡西尔著.李小兵译.符号·神话·文化[M].北京:东方出版社,1998
[7]中共中央马克思恩格斯列宁斯大林著作编译局译.马克思恩格斯全集[M].第26卷(3).北京:人民出版社,1974
[8] [德]科斯洛夫斯基著.毛怡红译.后现代文化[M].北京:中央编译出版社,1999
[9] [加拿大]查尔斯·泰勒.韩震等译.自我的根源:现代认同的形成[M].南京:译林出版社,2001
[10] [美]克莱德·克鲁克洪等著.高佳,何洪,何维凌译.文化与个人[M].杭州:浙江教育出版社,1986
[11] [英]马凌诺斯基.费孝通译.文化论[M].北京:华夏出版社,2002
[12] [奥]维特根斯坦著.黄正东,唐少杰译.文化与价值[M].北京:清华大学出版社,1987
[13]刘述先.文化哲学[M].哈尔滨:黑龙江教育出版社,1988:181-182
[14]倪梁康.自识与反思——近现代西方哲学的基本问题[M].北京:商务印书馆,2002
[15]张文喜.自我的建构与解构[M].上海:上海人民出版社,2002
[16] [美] E.G.波林著.高觉敷译.实验心理学史[M].北京:商务印书馆,1981
[17] [美] G.墨菲,J.柯瓦奇著.林方,王景和译.近代心理学历史导引[M].北京:商务印书馆,1980
[18] [美]T·H·黎黑著.刘恩久等译.心理学史——心理学思想的主要趋势[M] .上海:上海译文出版社,1990
[19] [美]B·R·赫根汉著.郭本禹等译.心理学史导论[M].上海:华东师范大学出版社,2004
[20]车文博.西方心理学史[M].杭州:浙江教育出版社,1998
[21]车文博.人本主义心理学[M].杭州:浙江教育出版社,2003
[22] [瑞士]荣格著.刘国彬,杨德友译.回忆、梦、思考[M].沈阳:辽宁人民出版社,1988
[23][瑞士]荣格著.张敦福,赵蕾译.未发现的自我[M].北京:国际文化出版公司,2001
[24] [英] Ch.达尔文著.叶笃庄,杨习之译.人类的由来及性选择[M].北京:科学出版社,1982
[25] [美]威廉·赖特著.郭本禹等译.基因的力量[M].南京:江苏人民出版社,2001
[26] PLOMIN, R.,DEFRIES, J.C.,MCCLEARN, G.E.,MCGUFFIN, P.M.著.温暖等译.行为遗传学[M].上海:华东师范大学出版社,2008
[27] PERIN, L.A.,JOHN, O.P.编,黄希庭主译.人格手册:理论与研究[M].上海:华东师范大学出版社,2003
[28] [日]福原泰平著.王小峰,李濯凡译.拉康:镜像阶段[M].石家庄:河北教育出版社,2002
[29][美]丹尼尔·夏克特著.高申春译.找寻逝去的自我[M].长春:吉林人民出版社,1998
[30] [英]苏珊·布莱克摩尔著.高申春等译.谜米机器——文化之社会传递过程的“基因学”[M].长春:吉林人民出版社,2001
[31] [美]卡尔·R·罗杰斯著.杨广学等译.个人形成论[M].北京:中国人民大学出版社,2004
[32] [苏]伊·谢·科恩著.佟景韩等译.自我论[M].北京:生活·读书·新知三联书店,1986
[33] [美]马塞勒等著.任鹰等译.文化与自我——东西方人的透视[M].杭州:浙江人民出版社,1988
[34] [美]查尔斯·霍顿·库利著.包凡一,王源译.人类本性与社会秩序[M].北京:华夏出版社,1999
[35] [美]乔治·赫伯特·米德著.霍桂恒译.心灵、自我与社会[M].北京:华夏出版社,1999
[36][美]罗伯特·凯根著.韦子木译.发展的自我[M].杭州:浙江教育出版社,1999
[37] [英] R.D.莱恩著.林和生,侯东民译.分裂的自我——对健全与疯狂的生存论研究[M].贵阳:贵州人民出版社,1994
[38]郭为藩.自我心理学[M].台北:开山书店,1972
[39][美]朱迪丝·维尔斯特著.张家卉,王一谦,马雪松译.必要的丧失[M].北京:北京大学出版社,1988
[40]弗洛姆,铃木大拙,马蒂诺著.王雷泉,冯川译.禅宗与精神分析(第二版)[M].贵阳:贵州人民出版社,1998
[41]王小章,郭本禹.潜意识的诠释[M].北京:中国社会科学出版社,1998
[42]伍麟.现代心理学的人文传统与精神[M].长春:吉林人民出版社,2006
[43]杨利萍.社会建构论心理学[M].上海:上海教育出版社,2006
[44] [春秋]孔丘著.程昌明译注.论语[M].太原:山西古籍出版社,1999
[45] [战国]孟轲著.梁海明译注.孟子[M].太原:山西古籍出版社,1999
[46] [战国]墨翟著.徐翠兰,王涛译注.墨子[M].太原:山西古籍古籍出版社,2003
[47] [战国]庄周著.雷仲康译注.庄子[M].太原:山西古籍出版社,1999
[48] [战国]荀卿著.孙安邦,马银华译注.荀子[M].太原:山西古籍出版社,2003
[49] [战国]韩非著.梁海明译注.韩非子[M].太原:山西古籍出版社,1999
[50]孔丘,孟轲等.四书五经[M] .北京:北京出版社, 2006
[51]钟明译注.金刚经、坛经[M].太原:山西古籍出版社,1999
[52]陈戍国.周易校注[M].长沙:岳麓书社,2004
[53]周振甫.周易译注[M].北京:中华书局,1991
[54]金景芳.周易讲座[M].桂林:广西师范大学出版社,2005
[55]陈鼓应.易传与道家思想[M].北京:生活·读书·新知三联书店,1996
[56]傅佩荣.傅佩荣解读孟子[M].北京:线装书局,2006
[57] [清]王先谦.荀子集解(上、下)[M].北京:中华书局,1988
[58] [美]郝大维,安乐哲著.何金俐译.通过孔子而思[M].北京:北京大学出版社,2005
[59]郝大维,安乐哲著.蒋弋为,李志林译.孔子哲学思微[M].南京:江苏人民出版社,1996
[60]新燕顿旺.隐藏的论语[M].北京:同心出版社,2007
[61]兰喜并.老子解读[M].北京:中华书局, 2005
[62]徐梵澄.老子臆解[M].北京:中华书局,1988
[63]王博.庄子哲学[M].北京:北京大学出版社,2004
[64]陈少明.《齐物论》及其影响[M].北京:北京大学出版社,2004
[65]吕澂.印度佛教源流略讲[M].上海:上海人民出版社,2005
[66]梁漱冥.印度哲学概论[M].上海:上海人民出版社,2005
[67]梁漱溟.中国文化要义[M].上海:上海人民出版社,2005
[68]梁漱溟等.梁漱溟先生论儒佛道[M].桂林:广西师范大学出版社,2004
[69]钱穆.论语新解[M].北京:生活·读书·新知三联书店,2002
[70]钱穆.庄老通辨[M].北京:生活·读书·新知三联书店,2002
[71]钱穆.朱子学提纲[M].北京:生活·读书·新知三联书店,2002
[72]钱穆.中国思想通俗讲话[M].北京:生活·读书·新知三联书店,2002
[73]钱穆.现代中国学术论衡[M].北京:生活·读书·新知三联书店,2001
[74]钱穆.国学概论[M].北京:商务印书馆,1997
[75]钱穆.晚学盲言(上、下)[M].桂林:广西师范大学出版社,2004
[76]冯友兰著.涂又光译.中国哲学简史[M].北京:北京大学出版社,1985
[77]冯友兰.贞元六书(下):新原人、新原道、新知言[M].上海:华东师范大学出版社,1996
[78]熊十力著.景海峰编.熊十力选集[M].长春:吉林人民出版社,2005
[79]牟宗三.中国哲学十九讲[M].上海:上海古籍出版社,1992
[80]牟宗三.中西哲学之会通十四讲[M].台湾:学生书局,1990
[81]牟宗三.生命的学问[M].桂林:广西师范大学出版社,2005
[82]牟宗三.中国哲学的特质[M].上海:上海古籍出版社,1997
[83]牟宗三.四因说讲演录[M].上海:上海古籍出版社,1998
[84]徐复观著.黄克剑,林少敏编.徐复观集[M].北京:群言出版社,1993
[85]徐复观.中国人性论史[M].上海:华东师范大学出版社,2005
[86]唐君毅.人文精神之重建(上、下册)[M] .桂林:广西师范大学出版社,2005
[87]唐君毅.中国文化之精神价值[M] .桂林:广西师范大学出版社,2005
[88]唐君毅.中国人文精神之发展[M].桂林:广西师范大学出版社,2005
[89]唐君毅.中华人文与当今世界补编(一、二)[M].桂林:广西师范大学出版社,2005
[90]张岱年.中国哲学大纲[M].南京:江苏教育出版社,2005
[91]陈序经.东西文化观[M].北京:中国人民大学出版社,2004
[92]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998
[93]李泽厚.中国古代思想史论[M].天津:天津社会科学出版社,2003
[94]李景林.教养的本原[M].沈阳:辽宁人民出版社,1998
[95]李维武.人文科学概论[M].北京:人民出版社,2007
[96] [台湾]韦政通.中国的智慧[M].长春:吉林文史出版社,1988
[97]楼宇烈.十三堂国学课[M].北京:北京大学出版社,2008
[98]高亨.周易大传今注[M].济南:齐鲁书社,1998
[99]谭德贵.多维文化视野下的周易——中国易文化传统研究[M].济南:齐鲁书社,2005
[100]高觉敷主编.中国心理学史(第二版)[M].北京:人民教育出版社,2005
[101]燕国材.先秦心理思想研究[M].长沙:湖南人民出版社,1981
[102]燕国材.中国心理学史[M].杭州:浙江教育出版社,1998
[103]葛鲁嘉.心理文化论要——中西心理学传统跨文化解析[M].大连:辽宁师范大学出版社,1995
[104]葛鲁嘉.新心性心理学理论宣言——中国本土心理学原创性理论建构[M].北京:人民出版社,2008
[105]申荷永.中国文化心理学心要[M].北京:人民出版社,2001
[106]汪凤炎,郑红.中国文化心理学[M].广州:暨南大学出版社,2004
[107]汪凤炎.中国传统德育心理学思想及其现代意义(修订版)[M].上海:上海教育出版社, 2007
[108]杨国枢.中国人的心理与行为∶本土化研究[M].北京:中国人民大学出版社,2004
[109]杨国枢.中国人的心理[M].南京:江苏教育出版社,2006
[110]黄光国.知识与行动:中华文化传统的社会心理诠释[M].台北:心理出版社,1995
[111]黄光国.儒家关系主义[M]北京:北京大学出版社,2006
[112]黄光国.社会科学的理路[M].北京:中国人民大学出版社,2006
[113] [东汉]许慎.说文解字[M].上海:上海教育出版社,2003
[114]辞源(修订本,第二册)[M].北京:商务印书馆,1980
[115]辞海[M].上海:上海辞书出版社,1979
[116]高树藩等重修.新修康熙字典(上)[M].台北:启业书局,1986
[117]汉语大词典(1)[M].上海:上海辞书出版社,1986
[118]丁福保编纂.佛学大辞典[M].北京:文物出版社,1984
[119]新华字典(修订本)[M].北京:商务印书馆,1998
[120]李鹏程主编.文化研究新辞典[M].长春:吉林人民出版社,2003
[121]高永禄编著.市县地名实用手册[M].北京:人民邮电出版社,1987
[122]李汉杰主编.中国分省市县大辞典[M].北京:中国旅游出版社,1990
[123] FRYER,D.R. The intervention of the other: ethical subjectivity in Levinas and Lacan[M]. New York: Other Press,2004
[124] JOPLING,D.A. Self-knowledge and the Self[M]. Routledge, 2000
[125] MARGOLIS,D.R. The fabric of self—a theory of ethics and emotions[M] . Yale University Press. 1998
[126] ROWAN,J.,COOPER,M. The Plural Self: Multiplicity in everyday life[M]. SAGE Publications,1999
[1]杨国枢主编.本土心理学研究:本土心理学的开展[C].台北:桂冠图书公司,1993
[2]杨国枢主编.本土心理学研究:文化、心病及疗法[C].台北:桂冠图书公司,1994
[3]杨国枢主编.本土心理学研究:亲子关系与教化[C].台北:桂冠图书公司,1995
[4]杨国枢主编.本土心理学研究:文化心理学的探索[C].台北:桂冠图书公司,1996
[5]杨国枢主编.本土心理学研究:中国人的思维方式[C].台北:桂冠图书公司,1997
[6]杨国枢主编.本土心理学研究:本土心理学方法论[C].台北:桂冠图书公司,1997
[7]高尚仁,杨中芳编.中国人·中国心(传统篇)[C].台北:远流出版公司,1991
[8]杨中芳,高尚仁编.中国人·中国心(发展与教学篇)[C].台北:远流出版公司,1991
[9]杨中芳,高尚仁编.中国人·中国心(人格与社会篇)[C].台北:远流出版公司,1991
[10]杨中芳.如何研究中国人:心理学本土化论文集[C].台北:桂冠图书股份有限公司,1997
[1]潘立勇.中华人文精神之元典内涵试探[J].孔子研究,2000,(2):36-45
[2]潘立勇“.人文化成”传统与中国审美人文精神[J].南京师范大学文学院学报,2004,(3):13-18
[3]王新春,刘光本.《易传》“人文化成”的价值理想[J].山东大学学报(哲学社会科学版),2000,(4):58-63
[4]杨鑫辉.诠释与转换——论中国古代心理学思想史研究方法的新发展[J].南京师大学报(社会科学版),2002,(4):95-101
[5]燕国材.中国古代人格教育的原则和方法[J].江西教育科研,1995,(4):57-59
[6]葛鲁嘉.中国本土的传统形态心理学与本土化的科学心理学[J].社会科学战线,1994,(2):68-73,137
[7]葛鲁嘉.本土的传统心理学与实证的科学心理学的关联[J].吉林大学社会科学学报,1994,(2):27-32,71
[8]葛鲁嘉.大心理学观——心理学发展的新契机和新视野[J].自然辩证法研究,1995,11(9):18-24
[9]葛鲁嘉,陈若莉.当代心理学发展的文化转向[J].吉林大学社会科学学报,1999,(3):79-87
[10]葛鲁嘉.体证和体验的方法对心理学研究的价值[J].华南师范大学学报(社会科学版),2006,(4):116-121
[11]叶浩生.试析现代西方心理学的文化转向[J].心理学报,2001.33(3):270-275
[12]叶浩生.关于西方心理学中的多元文化论思潮[J].心理科学,2001,24(6):680-682
[13]叶浩生.多元文化论与跨文化心理学的发展[J].心理科学进展,2004,12(1):144-151
[14]贾林祥,叶浩生.心理学本土化研究若干问题之思考[J].陕西师范大学学报(哲学社会科学版), 2001,30(3):143-148
[15]宋晓东,叶浩生.本土心理学与多元文化论——在人类心理学理论前景中的相遇[J].徐州师范大学学报(哲学社会科学版),2008,34(1):112-116
[16]宋晓东,叶浩生.本土心理学与多元文化论——“去文化”范式的多元文化论心理学[J].天中学刊,2008,23(1):132-136
[17]郑荣双,车文博.本土心理学特征论析[J].心理学探新,2003,23(3):3-5,10
[18]高申春.进化论与心理学理论思维方式的变革[J].南京师大学报(社会科学版),2000,2:83-87.
[19]高申春.进化论与心理学及主体性[J].东北师大学报(哲学社会科学版),2002,5:119-123
[20]李炳全,叶浩生.文化心理学的基本内涵辨析[J].心理科学,2004,27(1):62-65
[21]李炳全.主流心理学的困境与文化心理学的兴起——文化心理学能成为心理学的新主流吗[J].西北师大学报(社会科学版),2005,42(1):42-48
[22]李炳全.文化心理学与跨文化心理学的比较与整合[J].心理科学进展,2006,14(2):315-320
[23]李炳全.符号、意义与心理学的文化取向——兼以符号及其意义为中心比较当代三种心理学取向[J].心理学探新,2006,26(4):9-13
[24]郑荣双.国外本土心理学研究进展[J].心理科学进展,2002,10(4):472-478
[25]侯玉波,朱滢.文化对中国人思维方式的影响[J] .心理学报,2002(34):106-111
[26]麻彦坤.文化转向:心理学发展的新契机[J].南京师范大学学报(社会科学版),2003,(3):2-8
[27]霍涌泉.心理学文化转向中的方法论难题及整合策略[J].心理学探新,2004,24(1):12-15,30
[28]刘金平,乐国安.文化心理学的三种研究取向[J].心理科学,2005,28(6):1514-1516
[29]汪凤炎.试论中国人的本土心理学研究自身存在的困境与出路[J].江西师范大学学报(哲学社会科学版),1996,29(2):32-35
[30]汪凤炎,郑红.关于中国文化心理学的三个问题[J].山东师范大学学报(人文社会科学版),2006,51(6):95-100
[31]杨莉萍.从跨文化心理学到文化建构主义心理学——心理学中文化意识的衍变[J].心理科学进展,2003,11(2):220-226
[32]孟维杰,刘俊敏.中国本土心理学研究中需关注的几个问题[J] .心理学探新,2005,94(2):3-6,11
[33]田浩.文化心理学的发展线索[J].内蒙古师范大学学报(哲学社会科学版),2005,34(6):92-95
[34]田浩.文化心理学的双重内涵[J].心理科学进展,2006,14(5):795-800
[35] CARNEVALE,F. A . Toward a cultural conception of the self[J]. Journal of Psychosocial Nursing & Mental Health Services. Thorofare:1999,37(8):26-31
[36] HATANO,G. Is cultural psychology on the middle ground or farther? [J]. Human Development. Basel:1999,42(2):83-86
[37] MASSARO,D. W. Is Cultural Psychology Our Next Frontier? [J]. The American Journal of Psychology. Urbana:1998,111(2):301-305
[38] PEDERSEN,P.B. Multiculturalism as a Generic Approach to Counseling[J]. Journal of Counseling & Development. 1991,70(1):6-12
[39] SCHONBEIN,W.W. Cultural psychology:A once and future discipline[J]. Philosophical Psychology. Abingdon:1997,10(4):557-560
[40] TAKASHI,K., HATANO,G. A landmark toward the construction of cultural psychology[J]. Human Development. Basel:1997,40(6):355-359
[41] TRIANDIS,H.C.,SUH,E.M. Cultural influences on personality[J]. Annual Review of Psychology. Palo Alto:2002,53 :133-160
[42] WATKINS,D. Learning and teaching:A cross-cultural perspective[J].School Leadership & Management. Abingdon:2000,20(2):161-173
[43] WILSON,S. What is indigenous research methodology? [J]. Canadian Journal of Native Education. Edmonton:2001,25(2):75-80