灵商与美育

发布时间：2018-06-15 03:28

本文选题：灵商 + 提灵　；参考：《南京师范大学》2011年博士论文

【摘要】：灵商(SQ),乃人三种“商”(智商、情商、灵商)当中最重要的一商,因为它不仅能够使人获得深彻的意义感,拥有根本的价值观,知觉生活、工作、娱乐的目的性所在,且悟谙这些意义感、价值观以及目的性在生活、思维、决策、交往等各种过程中所起的作用,更能够促使其向自己的自我中心诘问：我是谁?我来自于何方,将去往何处?我为什么要做这一件事情?我的所作所为究竟为了什么?……灵商,是一种既“拟定”规范同时又“打破”规范的智慧,因为拥有了它,或者说灵商高尚,人便能够在连绵不变的社会生活中,从容适切地进入“自由王国”,积极探索、不绝创新,而不被组织边界、思想缰铁、保守观念、程式模块所束缚和封杀。总之,灵商,与人的生存和发展息息相通,是人存在和超越不可或缺的“原初动劲”。然而随着现代性进程的持续推进,当下的我们在理性层次和物质方面诚然已经取得了空前的拓展,但在非理性层次,尤其灵性层次和精神方面却明显是愈来愈颓靡——身为“万物之灵”的人,逐渐失去了往昔的灵性之光,所以“物化”的人、“情变”的人、“心异”的人才会在现当代社会中比目皆是——毋庸置疑,灵商低下俨然已是我们这个时代的一个可怕而不容争辩的事实,因此,确证并提高“灵商”便是我们每一个人,每一个鲜活的个体,都应当而且必须面对和承担的“课题”了。文章共分为五个章节来探讨何为灵商以及如何提高灵商的相关问题：第一章,主要以目前最为权威的“灵商”专著——《灵商：联通我们的灵性智慧》(后简称《灵商》)作为蓝本,同时结合其它更多的材料,对作为人类究极智慧的一“商”——灵商的基本意涵以及科学依据进行了述析。第一节主要围绕以下的一系列问题展开讨论：灵商究竟是什么?其何以成为三“商”之一?其重要性如何?其与宗教的关系如何?其理论成长的沃土怎样?……第二节主要从脑科学、神经科学、认知科学等角度对于此“三商”的生理学基础及它们所对应的思维运作模式等方面作出探讨。第二章,最先就《灵商》一书中“灵商低下”的关联论述作出了述析,并在此基础上引出了现当代人灵商低下的表现和原因,同时再结合更多其它的著述对这些表现和原因进行了更深入的讨论。第一节先是对《灵商》中有关现当代人“低灵”的种种表现进行分析和总结,然后将现当代人“低灵”的表现重新细分成三个方面：人之“物化”、“情变”以及“心异”,同时还结合其它的文献资料对这三种表现作出更加深入的描述和论析。第二节也是先从《灵商》一书中的相关论析出发,然后引出并分析现当代人“低灵”的根本原因,即传统“非理性模式”的覆灭与现代“理性模式”的泛化。第三章,主要就由《灵商》一书中所提出的“提灵理论”进行了分析和批判。第一节主要围绕《灵商》的两位作者提出的“六条提灵途径”以及“七个提灵步骤”展开深入分析。第二节以第一节的述析为基础,指出并分析这些“理论”尤其其中的“提灵途径”所存在的几大问题,即“表述的问题”、“依据的问题”和“逻辑的问题”。第四章,主要对“以美完人”、“以美提灵”的可能性作出了论析,并在确定美育“的确”可以帮助人提高灵商的基础之上,对于以当下美育在提灵方面所存在的阻碍和不足之处作出了探察。第一节先是就灵商高尚的表象和本质作出探析,确定灵商高尚在本质上即是人格完整；然后就高灵与审美的状态是否一样或者类似作出探析。第二节首先就美育是实现高灵的重要途径——为其提供前提条件,同时提供“第三过程”锻炼机会——作出论析；然后就美育是实现高灵的必由之路——“高灵即完人,而完人须美育”的这样一种关系给予论证。第三节主要就当前美育的诸多欠足之处：如“社会认知的不够”、“课程体系的零散”等作出明确并加以分析,尤其还对美育的根本性问题“灵性指向的缺位”进行讨论。第五章,专门针对当前美育所存在的灵性指向缺位的问题,对以灵商提高为旨归的美育之“理论”及“实践”作出了探构。第一节首先从美育的定义出发,结合“提灵”的特点,引出灵商美育的基本定义；然后对在灵商美育基本定义当中出现的几个核心概念：灵性美、灵性审美作出阐释；接着就灵商美育的三大特性,即“超个人情感”性、“原型形象”性以及“高峰体验”性作出述析。第二节先是从美育的分类目标出发,结合灵性审美的特点,就灵商美育的具体目标和终极目标作出构论；然后对比当下美育的内容,就灵商美育内容的三大版块进行探讨。第三节先就灵商美育的几个典型操作原则进行讨论；然后结合灵商美育自身的特点对其具体实施的方法作出论析。我们相信,通过本研究所探构的灵商美育,个体极有可能从各种美的对象中切实审视到“原型”之美——最高层次的美,由此使得个体之“小我”与宇宙之“大我”联接相通,使其复归灵性,使“人乃万物之灵”实至名归。倘若果真实现这样的“联通”,人必将体味到人生的豁然、喜悦和爱,臻于精神上的达境,并最终回返成为“完整的人”。
[Abstract]:The spiritual quotient ( SQ ) is the most important quotient among the three " quotient " ( IQ , EQ , Lingshang ) , because it can not only make people gain a deep sense of sense , possess basic values , consciousness life , work and entertainment , but also enable them to be bound and killed in life , thinking , decision making and communication . It is no doubt that the talent of " heart - to - heart " can be seen in the present - day society . It is no doubt that the low spirit has been a terrible and unarguable fact in our time . Therefore , it is the " subject " that we must face and bear for each individual and every living individual .

The article is divided into five chapters to discuss what is the spiritual quotient and how to improve the related issues of the Lingshang :

In the first chapter , we discuss the basic meaning and the scientific basis of the " quotient " and the spiritual quotient , which is the most authoritative " Lingshang " . The first section mainly focuses on the following series of questions : what is the spiritual quotient ? How is it to be one of the three " quotient " ? How is it ? How is it ? How is the relationship with religion ? How is it ? The second section mainly discusses the physiological basis of this " three quotient " and the mode of thinking operation corresponding to them from the angle of brain science , nerve science and cognitive science .

In the second chapter , the author makes an analysis on the relation between the " low spirits " in the Shang Ling Shang Dynasty , and then gives a further discussion on the manifestations and causes of the low spirits of the contemporary human beings . The first section is to analyze and summarize the manifestations and causes of the " low spirits " of the contemporary human beings .

In the third chapter , the author analyzed and criticized the " Tieling Theory " , which was put forward by the two authors of the Shang Ling Shang Dynasty . The first section is based on the analysis of the two authors and the seven Tieling steps . The second section points out and analyzes the major problems existing in these theories , including the problems of expression , the question of the basis and the logic problems , based on the analysis of the first section .

In the fourth chapter , the author makes an analysis on the possibility of " taking the beauty to finish the human " and " taking Mei Tieling " , and makes an exploration on the obstacles and deficiencies that the aesthetic education can help to improve the spiritual quotient . In the first section , the first section makes an analysis on the noble appearance and essence of the spiritual quotient , and determines that the spiritual quotient is in essence a complete personality ;
In the second part , it provides the precondition for the aesthetic education to be the important way to realize the high spirit , and also provides the " third process " exercise opportunity _ to make an analysis ;
The third section is mainly about the defects of aesthetic education , such as " insufficient social cognition " , " scattered " of course system , etc .

In the fifth chapter , the author makes a probe into the " theory " and " practice " of the aesthetic education which exists in the current aesthetic education . The first section begins with the definition of aesthetic education and points out the basic definition of the aesthetic education of the spiritual quotient in combination with the characteristics of " Tieling " .
Then some core concepts appeared in the basic definition of spiritual quotient aesthetic education : spiritual beauty and spiritual aesthetic interpretation ;
The second part begins with the classification goal of aesthetic education and combines spiritual aesthetic characteristics to construct the specific goal and ultimate goal of spiritual quotient aesthetic education .
Then compare the content of the current aesthetic education , discuss the three big blocks of the content of the aesthetic education of the spiritual quotient . The third section discusses the typical operating principles of the aesthetic education of the spiritual quotient .
Then , combining the characteristics of spiritual quotient aesthetic education , the author makes an analysis on the method of its implementation .

We believe that through the aesthetic education of the spiritual quotient of the study of the Institute , it is highly possible for the individual to look at the beauty of the beauty _ highest level of the " prototype " from all kinds of beauty objects , so that the " small I " of the individual is connected with the " big ego " of the universe , so that the " man is the spirit of the world " . If the " communication " is true , the person will taste the human life , joy and love , complete the spiritual reach , and finally return to the " complete person " .
【学位授予单位】：南京师范大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：G40-014

【参考文献】