Search results for 'Buddha and Buddhism Psychology' (try it on Scholar)

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  1. W. F. Jayasuriya (1963). The Psychology and Philosophy of Buddhism. Colombo, Y. M. B. A. Press.
     
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  2.  81
    William Mikulas (2007). Buddhism & Western Psychology: Fundamentals of Integration. Journal of Consciousness Studies 14 (4):4-49.
    Essential Buddhism, the fundamental teachings of the historical Buddha and the core of all major branches of Buddhism, is psychology, not religion or philosophy. Essential Buddhism is described from a psychological perspective and interrelated with Western psychology in general, and cognitive science, behaviour modification, psychoanalysis, and transpersonal psychology, in specific. Integrating Buddhist psychology and Western psychology yields a more comprehensive psychology and more powerful therapies.
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  3.  59
    Patricia Sharp (2011). Buddhist Enlightenment and the Destruction of Attractor Networks: A Neuroscientific Speculation on the Buddhist Path From Everyday Consciousness to Buddha-Awakening. Journal of Consciousness Studies 18 (3-4):3-4.
    Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections (...)
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  4.  10
    Daniel Capper (2014). The Trees, My Lungs: Self Psychology and the Natural World at an American Buddhist Center. Zygon 49 (3):554-571.
    This study employs ethnographic field data to trace a dialogue between the self-psychological concept of the self object and experiences regarding the concept of “interbeing” at a Vietnamese Buddhist monastery in the United States. The dialogue develops an understanding of human experiences with the nonhuman natural world which are tensive, liminal, and nondual. From the dialogue I find that the self object concept, when applied to this form of Buddhism, must be inclusive enough to embrace relationships with animals, stones, (...)
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  5.  20
    Jay L. Garfield, Shaun Nichols, Arun K. Rai & Nina Strohminger (2015). Ego, Egoism and the Impact of Religion on Ethical Experience: What a Paradoxical Consequence of Buddhist Culture Tells Us About Moral Psychology. Journal of Ethics 19 (3-4):293-304.
    We discuss the structure of Buddhist theory, showing that it is a kind of moral phenomenology directed to the elimination of egoism through the elimination of a sense of self. We then ask whether being raised in a Buddhist culture in which the values of selflessness and the sense of non-self are so deeply embedded transforms one’s sense of who one is, one’s ethical attitudes and one’s attitude towards death, and in particular whether those transformations are consistent with the predictions (...)
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  6.  13
    Padmasiri De Silva (1992). Buddhist and Freudian Psychology. Singapore University Press, National University of Singapore.
    The work presents in clear focus, comparative perspectives on the nature of Man, Mind, Motivation, Conflict, Anxiety and Suffering, as well as the therapeutic ...
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  7. Caroline A. F. Rhys Davids (1936). The Birth of Indian Psychology and its Development in Buddhism. London, Luzac & Co..
     
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  8. G. T. Jinpa (2000). The Foundations of a Buddhist Psychology of Awakening. In Gay Watson, Stephen Batchelor & Guy Claxton (eds.), The Psychology of Awakening: Buddhism, Science, and Our Day-to-Day Lives. Samuel Weiser 10--22.
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  9.  42
    Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.
    This paper interprets Buddhist meditation from perspectives of Western psychology and explores the common grounds shared by the two disciplines. Cognitive operations in Buddhist meditation are mainly characterized by mindfulness and concentration in relation to attention. Mindfulness in particular plays a pivotal role in regulating attention. My study based on Buddhist literature corroborates significant correspondence between mindfulness and metacognition as propounded by some psychologists. In vipassan? meditation, mindfulness regulates attention in such a way that attention is directed to monitor (...)
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  10.  11
    Jack Engler (1998). Buddhist Psychology: Contributions to Western Psychological Theory. In Anthony Molino (ed.), The Couch and the Tree: Dialogues in Psychoanalysis and Buddhism. North Point Press 111--118.
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  11.  20
    Lynken Ghose (2004). A Study in Buddhist Psychology: Is Buddhism Truly Pro‐Detachment and Anti‐Attachment? Contemporary Buddhism 5 (2):105-120.
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  12.  1
    G. R. S. Mead (1916). Buddhist Psychology: An Inquiry Into the Analysis and Theory of Mind in Pāli Literature. Journal of Philosophy, Psychology and Scientific Methods 13 (3):78-81.
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  13. David J. Kalupahana (2008). The Foundations of Early Buddhist Psychology. In K. Ramakrishna Rao (ed.), Handbook of Indian Psychology. Cambridge University Press 73.
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  14.  30
    Hye Young Won (2008). The Psychic Power of Buddha in the Early Buddhism Community. Proceedings of the Xxii World Congress of Philosophy 6:287-288.
    The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The (...) visited Uruvela-Kassapa and took lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesythat they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at least composed under India bramins influence, and are prejudiced against the brahmins. (shrink)
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  15.  7
    Eleanor Rosch (2002). How to Catch James's Mystic Germ Religious Experience, Buddhist Meditation and Psychology. Journal of Consciousness Studies 9 (9-10):9-10.
    Within The Varieties of Religious Experience lies the germ of a truly radical idea. It is that religious experience has something important and basic to contribute to the science of psychology. Yet now, a hundred years after the publication of James's monumental work, the mainstream academic fields of psychology are no closer to considering, let alone implementing, this idea than they were in James's day. Why? Surely one aspect of this is the way in which the categories and (...)
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  16. Adam Barkman (2008). Was Epicurus a Buddhist? An Examination and Critique of the Theories of Negative Happiness in Buddha and Epicurus. Ethic@ 7:287-294.
    Comparisons betw western philosophies are uncommon and this, among other things, hinders global philosophical discourse. Thus, in this essay I want to compare the philosophies of the Buddha and Epicurus for similarities, particular in regard to what I call "negative happiness." Once I have establish this, I want to give a brief critique of negative happiness, which subsequently amounts to a selective critique of Buddhism and Epicureanism.
     
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  17. Eun-su Cho (1997). Language and Meaning: Buddhist Interpretations of "the Buddha's Word" in Indian and Chinese Perspectives. Dissertation, University of California, Berkeley
    This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and their counterparts by seventh century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned "the essence of the Buddha's teaching," and developed intellectual dialogues through their texts. ;In the Indian Abhidharma texts, Sa ngitiparyaya, Jnanaprasthana, Mahavibhasa, Abhidharmakosa, and Nyayanusara, the nature of the Buddha's word was either "sound," the oral component of speech, or "name," the component of language (...)
     
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  18. Richard King, Is “Buddha-Nature” Buddhist?
    Recent controversies in Japanese Buddhist scholarship have focused upon the Mah y na notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as an tman. This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mah y na s tras which utilised (...)
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  19. Eviatar Shulman (2016). Rethinking the Buddha: Early Buddhist Philosophy as Meditative Perception. Cambridge University Press.
    A cornerstone of Buddhist philosophy, the doctrine of the four noble truths maintains that life is replete with suffering, desire is the cause of suffering, nirvana is the end of suffering, and the way to nirvana is the eightfold noble path. Although the attribution of this seminal doctrine to the historical Buddha is ubiquitous, Rethinking the Buddha demonstrates through a careful examination of early Buddhist texts that he did not envision them in this way. Shulman traces the development (...)
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  20.  11
    Padmasiri De Silva, An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-Based Therapies.
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  21. David Ross Komito (1990). Nāgārjuna's "Seventy Stanzas": A Buddhist Psychology of Emptiness. Philosophy East and West 40 (2):256-258.
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  22.  4
    Henry M. Vyner (2002). The Descriptive Mind Science of Tibetan Buddhist Psychology and the Nature of the Healthy Human Mind. Anthropology of Consciousness 13 (2):1-25.
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  23.  3
    Frank J. Hoffman (1988). David J. Kalupahana. Nagarjuna: The Philosophy of the Middle Way. Pp. 412. SUNY Series in Buddhist Studies. $16.95 ; $49.50 .David J. Kalupahana. The Principles of Buddhist Psychology. Pp. 236. SUNY Series in Buddhist Studies. $12.95 ; $39.50. [REVIEW] Religious Studies 24 (4):529.
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  24.  1
    R. Singh (1997). The Ancient Origins of Bhakti and the Dharma of the Buddha (Buddhism, Law, Vedic Origins). Journal of Dharma 22:460-469.
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  25.  1
    Jeremy P. Hunter (2002). Being Arising: Buddhist Psychology Books. Anthropology of Consciousness 13 (2):61-63.
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  26. Edward P. Buffet (1916). Hys Davids's Buddhist Psychology. [REVIEW] Journal of Philosophy 13 (3):78.
     
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  27. R. D. (1956). The Path of the Buddha: Buddhism Interpreted by Buddhists. [REVIEW] Review of Metaphysics 10 (2):374-374.
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  28. M. G. T. Kwee, K. J. Gergen & F. Koshikawa (eds.) (forthcoming). Buddhist Psychology: Practice, Research & Theory. Taos Institute Publishing, Taos, New Mexico.
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  29. Trevor Ling (1974). The Buddha, Buddhist Civilization in India and Ceylon. Philosophy East and West 24 (3):372-373.
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  30. David Seyfort Ruegg (1989). Buddha-Nature, Mind and the Problem of Gradualism in a Comparative Perspective on the Transmission and Reception of Buddhism in India and Tibet.
     
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  31. Mangala R. Chinchore (1996). Santāna and Santānāntara: An Analysis of the Buddhist Perspective Concerning Continuity, Transformation, and Transcedence and the Basis of an Alternative Philosophy Psychology. Sri Satguru Publications.
     
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  32. ĒḌīPī Kalansūriya (1987). A Philosophical Analysis of Buddhist Notions: The Buddha and Wittgenstein. Sri Satguru Publications.
     
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  33. Ke Padmārāvu (2007). Buddhist Philosophy or the Message of the Buddha. Lokayata Prachuranalu.
     
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  34.  16
    Ally Ostrowski (2006). Buddha Browsing: American Buddhism and the Internet. Contemporary Buddhism 7 (1):91-103.
  35.  86
    Bronwyn Finnigan (2011). How Can a Buddha Come to Act?: The Possibility of a Buddhist Account of Ethical Agency. Philosophy East and West 61 (1):134-160.
    In the past decade or so there has been a surge of monographs on the nature of ‘Buddhist Ethics.’ For the most part, authors are concerned with developing and defending explications of Buddhism as a normative ethical theory with an apparent aim of putting Buddhist thought directly in dialogue with contemporary Western philosophical debates in ethics. Despite disagreement among Buddhist ethicists concerning which contemporary normative ethical theory a Buddhist ethic would most closely resemble (if any), 1 it is arguable (...)
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  36.  14
    Amos Yong (2005). Christian and Buddhist Perspectives on Neuro Psychology and the Human Person: Pneuma and Pratityasamutpada. Zygon 40 (1):143-165.
    . Recent discussions of the mind‐brain and the soul‐body problems have been both advanced and complexified by the cognitive sciences. I focus explicitly here on emergence, supervenience, and nonreductive physicalist theories of human personhood in light of recent advances in the Christian‐Buddhist dialogue. While traditional self and no‐self views pitted Christianity versus Buddhism versus science, I show how the nonreductive physicalist proposal regarding human personhood emerging from the neuroscientific enterprise both contributes to and is enriched by the Christian concept (...)
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  37.  12
    John D'Arcy May (2005). The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, And: The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words (Review). Buddhist-Christian Studies 25 (1):190-192.
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  38.  3
    B. Allan Wallace (2011). A Buddhist View of Free Will: Beyond Determinism and Indeterminism. Journal of Consciousness Studies 18 (3-4):3-4.
    While the question of free will does not figure as prominently in Buddhist writings as it does in western theology, philosophy, and psychology, it is a topic that was addressed in the earliest Buddhist writings. According to these accounts, for pragmatic and ethical reasons, the Buddha rejected both determinism and indeterminism as understood at that time. Rather than asking the metaphysical question of whether already humans have free will, Buddhist tradition takes a more pragmatic approach, exploring ways in (...)
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  39.  6
    Jacob Raz (2010). “Kill the Buddha” Quietism in Action and Quietism as Action in Zen Buddhist Thought and Practice. Common Knowledge 16 (3):439-456.
    A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article proposes that, despite endless debates within Zen Buddhism between quietist tendencies (“sitting quietly, doing nothing”) and the instruction to act in the world (“go wash the dishes”), Zen has always held a nondualist approach that denies any contradiction between these seemingly distinct ways. Zen has never really seen them as distinct. The article does survey, however, several quietist sources for Zen in early Indian (...)
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  40.  5
    Benjamin J. Chicka (2010). Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind, And: Sciousness (Review). Buddhist-Christian Studies 30 (1):201-205.
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  41. J. D. May (2005). Ray Riegert and Thomas Moore, The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and Lindsay Falvey, The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. Buddhist Christian Studies 25:190.
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  42. Alexander Soucy (2014). The Buddha And The Birch Tree: The Great Pine Forest Monastery And The Localization Of Vietnamese Buddhism To Canada. Contemporary Buddhism 15 (2):373-393.
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  43. Ming-Wood Liu (1985). The Yogācārā and Mādhyamika Interpretations of the Buddha-Nature Concept in Chinese Buddhism. Philosophy East and West 35 (2):171-193.
  44.  17
    Diane Riggs (2004). Fukudenkai: Sewing the Buddha’s Robe in Contemporary Japanese Buddhist Practice. Japanese Journal of Religious Studies 31 (2):311-356.
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  45.  10
    Clarence H. Hamilton (1949). The Vedāntic Buddhism of the Buddha. [REVIEW] Journal of Philosophy 46 (22):732-733.
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  46.  37
    Peter D. Hershock (2008). Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind – by Tao Jiang. Journal of Chinese Philosophy 35 (2):371–375.
  47.  5
    G. K. Chesterton (1984). Buddha Versus Buddhism. The Chesterton Review 10 (1):1-4.
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    J. G. Jennings (1949). The Vedāntic Buddhism of the Buddha. Journal of Philosophy 46 (22):732-733.
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  49.  14
    Steve Odin (1982). Alchemical Imagination and Psychic Transformation in Jungian Depth Psychology and the Buddhist Tantras. International Philosophical Quarterly 22 (4):255-274.
  50. Trevor Oswald Ling (ed.) (1981). The Buddha's Philosophy of Man: Early Indian Buddhist Dialogues. Dent.
     
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