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.score: 354.0
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  2. William Mikulas (2007). Buddhism & Western Psychology: Fundamentals of Integration. Journal of Consciousness Studies 14 (4):4-49.score: 267.0
    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. Daniel Capper (2014). The Trees, My Lungs: Self Psychology and the Natural World at an American Buddhist Center. Zygon 49 (3):554-571.score: 180.0
    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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  4. Padmasiri De Silva (1992). Buddhist and Freudian Psychology. Singapore University Press, National University of Singapore.score: 176.0
    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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  5. Caroline A. F. Rhys Davids (1936). The Birth of Indian Psychology and its Development in Buddhism. London, Luzac & Co..score: 168.0
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  6. 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.score: 164.0
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  7. Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.score: 150.0
    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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  8. Lynken Ghose (2004). A Study in Buddhist Psychology: Is Buddhism Truly Pro‐Detachment and Anti‐Attachment? Contemporary Buddhism 5 (2):105-120.score: 146.0
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  9. 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.score: 146.0
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  10. David J. Kalupahana (2008). The Foundations of Early Buddhist Psychology. In K. Ramakrishna Rao (ed.), Handbook of Indian Psychology. Cambridge University Press. 73.score: 146.0
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  11. 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.score: 144.0
    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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  12. Sangharakshita (1998). Know Your Mind: The Psychological Dimension of Ethics in Buddhism. Windhorse.score: 144.0
    Know Your Mind is an accessible introduction to traditional Buddhist psychology, offering a clear description of the nature of mind and how it functions.
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  13. Frank J. Hoffman (1988). David J. Kalupahana. Nagarjuna: The Philosophy of the Middle Way. Pp. 412. (New York: State University of New York Press, 1986.) SUNY Series in Buddhist Studies. $16.95 (Paper); $49.50 (Cloth).David J. Kalupahana. The Principles of Buddhist Psychology. Pp. 236.(New York: State University of New York Press, 1987.) SUNY Series in Buddhist Studies. $12.95 (Paper); $39.50 (Cloth). [REVIEW] Religious Studies 24 (4):529.score: 140.0
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  14. Jeremy P. Hunter (2002). Being Arising: Buddhist Psychology Books. Anthropology of Consciousness 13 (2):61-63.score: 140.0
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  15. M. G. T. Kwee, K. J. Gergen & F. Koshikawa (eds.) (forthcoming). Buddhist Psychology: Practice, Research & Theory. Taos Institute Publishing, Taos, New Mexico.score: 140.0
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  16. R. Singh (1997). The Ancient Origins of Bhakti and the Dharma of the Buddha (Buddhism, Law, Vedic Origins). Journal of Dharma 22:460-469.score: 140.0
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  17. 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.score: 140.0
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  18. Lynken Ghose (2007). Karma and the Possibility of Purification: An Ethical and Psychological Analysis of the Doctrine of Karma in Buddhism. Journal of Religious Ethics 35 (2):259-290.score: 136.0
  19. 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.score: 132.0
     
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  20. ĒḌīPī Kalansūriya (1987). A Philosophical Analysis of Buddhist Notions: The Buddha and Wittgenstein. Sri Satguru Publications.score: 132.0
     
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  21. Ke Padmārāvu (2007). Buddhist Philosophy or the Message of the Buddha. Lokayata Prachuranalu.score: 132.0
     
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  22. 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.score: 126.0
    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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  23. Ally Ostrowski (2006). Buddha Browsing: American Buddhism and the Internet. Contemporary Buddhism 7 (1):91-103.score: 126.0
  24. 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.score: 126.0
    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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  25. 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.score: 126.0
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  26. 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.score: 126.0
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  27. 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.score: 126.0
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  28. 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.score: 120.0
  29. 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.score: 120.0
  30. Yün-hua Jan (1981). The Mind as the Buddha-Nature: The Concept of the Absolute in Ch'an Buddhism. Philosophy East and West 31 (4):467-477.score: 120.0
  31. Howard L. Parsons (1951). Buddha and Buddhism: A New Appraisal. Philosophy East and West 1 (3):8-37.score: 120.0
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  32. Roger R. Jackson (1988). The Buddha as Pramā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{N}$}}{N} " />Abhūta: Epithets and Arguments in the Buddhist “Logical” Tradition. [REVIEW] Journal of Indian Philosophy 16 (4).score: 120.0
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  33. Steve Odin (1982). Alchemical Imagination and Psychic Transformation in Jungian Depth Psychology and the Buddhist Tantras. International Philosophical Quarterly 22 (4):255-274.score: 120.0
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  34. Amos Yong (2005). Christian and Buddhist Perspectives on Neuro Psychology and the Human Person: Pneuma and Pratityasamutpada. Zygon 40 (1):143-165.score: 120.0
  35. Madhumita Chattopadhyay (2010). Lord Buddha and Buddhism Seen Through the Eyes of Rabindranath. International Journal on Humanistic Ideology 2:87-110.score: 120.0
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  36. E. J. Thomas (1947). The Vedāntic Buddhism of the Buddha. A Collection of Historical Texts Translated From the Original Pāli and Edited by J. G. Jennings, M.A. (Oxon.), C.I.E. (Geoffrey Cumberlege, Oxford University Press, London. 1947. Pp. Cxvii + 697. Price £2 2s. Net.). [REVIEW] Philosophy 22 (83):275-.score: 120.0
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  37. José Pereira & Francis Tiso (1988). The Evolution of Buddhist Systematics From the Buddha to Vasubandhu. Philosophy East and West 38 (2):172-186.score: 120.0
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  38. Christopher John Farley (1993). This Buddha's for You.(A Bar in Osaka, Japan has on-Site Buddhist Priest). In Jonathan Westphal & Carl Avren Levenson (eds.), Time. Hackett Pub. Co.. 13.score: 120.0
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  39. Peter Flügel (1997). Review of'Curators of the Buddha: The Study of Buddhism Under Colonialism'. Edited by DS Lopez Jr. 1995. [REVIEW] International Journal of Hindu Studies 1 (3).score: 120.0
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  40. RogerR Jackson (1988). The Buddha as Pram? $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N}$$ Abh?Ta: Epithets and Arguments in the Buddhist ?Logical? Tradition. [REVIEW] Journal of Indian Philosophy 16 (4):335-365.score: 120.0
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  41. Diane E. Riggs (forthcoming). Fukudenkai: Sewing the Buddha's Robe in Contemporary Japanese Buddhist Practice. Japanese Journal of Religious Studies.score: 120.0
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  42. 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.score: 120.0
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  43. 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.score: 120.0
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  44. G. K. Chesterton (1984). Buddha Versus Buddhism. The Chesterton Review 10 (1):1-4.score: 120.0
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  45. G. Claxton (1999). John Picketing (Ed.), The Authority of Experience: Essays on Buddhism and Psychology. Journal of Consciousness Studies 6:144-145.score: 120.0
     
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  46. David L. Haberman (2009). Buddhism : In the Footsteps of the Buddha. In Leslie Forster Stevenson (ed.), Ten Theories of Human Nature. Oxford University Press.score: 120.0
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  47. Trevor Oswald Ling (ed.) (1981). The Buddha's Philosophy of Man: Early Indian Buddhist Dialogues. Dent.score: 120.0
     
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  48. K. Loewenthal (1976). Tulku Tarthang (Editor). Reflections of Mind: Western Psychology Meets Tibetan Buddhism. Pp. Xii + 198. (California: Dharma Publishing, 1975.) $3.95. [REVIEW] Religious Studies 12 (2):251.score: 120.0
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  49. Richard B. Mather (forthcoming). The Life of the Buddha and the Buddhist Life: Wang Jung's (468-93)" Songs of Religious Joy"(Fa-le Tz'u). Journal of the American Oriental Society.score: 120.0
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  50. B. Moore-Gilbert (2000). Curators of the Buddha: The Study of Buddhism Under Colonialism. Edited by Donald S. Lopez, Jr. The European Legacy 5 (1):125-125.score: 120.0
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