Webster University-St. Louis, Missouri.
Omega (Westport). 2014;69(1):1-18. doi: 10.2190/OM.69.1.a.
Consolation is grief's traditional amelioration, but contemporary bereavement theory lacks a conceptual framework to include it. The article begins to develop that framework. The article argues that grief is inter-subjective, even at the biological level. Consolation and grief happen in the same inter-subjective space. Material from the histories of several religions sets the article in a cross-cultural and historical environment. The article examines consolation in interpersonal relationships, and then moves to consolation in cultural/religious resources that range from the literal image of God as an idealized parent to the abstract architecture of Brahm's Requiem. The most common consolation in the histories of religions comes within continuing bonds that are accessed in a wide variety of beliefs, rituals, and devotional objects. The article closes by briefly drawing the connection between consolation and faith.
慰藉是悲痛的传统缓解方式,但当代丧亲理论缺乏一个概念框架来包括它。本文开始发展这个框架。本文认为,悲伤是主体间的,甚至在生物学层面也是如此。慰藉和悲伤发生在同一个主体间的空间里。来自几种宗教历史的材料将本文置于跨文化和历史环境中。本文考察了人际关系中的慰藉,然后转向文化/宗教资源中的慰藉,范围从作为理想化父母的上帝的具体形象到 Brahms 的安魂曲的抽象建筑。宗教历史上最常见的慰藉来自于持续的纽带,这些纽带可以在各种信仰、仪式和虔诚的物品中找到。本文最后简要地将慰藉和信仰联系起来。