Buddhism first came to the West many centuries ago through the Greeks, who also influenced some of the culture and practices of Indian Buddhism. As Buddhism has spread beyond India, it has always been affected by the indigenous traditions of its new homes. When Buddhism appeared in America and Europe in the 1950s and 1960s, it encountered contemporary psychology and psychotherapy, rather than religious traditions. Since the 1990s, many efforts have been made by Westerners to analyze and integrate the similarities (...) and differences between Buddhism and it therapeutic ancestors, particularly Jungian psychology. Taking Japanese Zen-Buddhism as its starting point, this volume is a collection of critiques, commentaries, and histories about a particular meeting of Buddhism and psychology. It is based on the Zen Buddhism and Psychotherapy conference that took place in Kyoto, Japan, in 1999, expanded by additional papers, and includes: new perspectives on Buddhism and psychology, East and West cautions and insights about potential confusions traditional ideas in a new light. It also features a new translation of the conversation between Schin'ichi Hisamatsu and Carl Jung which took place in 1958. _Awakening and Insight_ expresses a meeting of minds, Japanese and Western, in a way that opens new questions about and sheds new light on our subjective lives. It will be of great interest to students, scholars and practitioners of psychotherapy, psychoanalysis, and analytical psychology, as well as anyone involved in Zen Buddhism. (shrink)

This second edition represents a wide-ranging critical introduction to the psychology of Carl Jung, one of the founders of psychoanalysis. Including two new essays and thorough revisions of most of the original chapters, it constitutes a radical assessment of his legacy. Andrew Samuels' introduction succinctly articulates the challenges facing the Jungian community. The fifteen essays set Jung in the context of his own time, outline the current practice and theory of Jungian psychology and show how Jungians continue to question and (...) evolve his thinking and apply it to aspects of modern culture and psychoanalysis. The volume includes a full chronology of Jung's life and work, extensively revised and up to date bibliographies, a case study and a glossary. It is an indispensable reference tool for both students and specialists, written by an international team of Jungian analysts and scholars from various disciplines. (shrink)

At the threshold of the 21st Century many people are faced with a spiritual dilemma, where neither secularism nor religion seem adequate. _The Psychology of Mature Spirituality_ addresses this dilemma. In each of the book's three sections - integrity, wisdom, and transcendence - distinguished contributors describe and analyse a mature form of spirituality that will be a hallmark of future years. This timely volume will appeal to those involved in psychology, psychoanalysis and religious studies.

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAt the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigunait, Ph.D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95.Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. Pp. xii + 275. Paper $24.95.Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy. By J. Richard Wingerter. Lanham, Maryland: University Press of America, 2002. (...) Pp. vii + 391. Hardcover $71.00.Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. By Pulasth Soobah Roodurmun, foreword by V. N. Jha, and edited by Kanshi Ram. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xv + 297. Price not given.A Bibliography of Ananda Kentish Coomaraswamy. By James S. Crouch. New Delhi: Indira Gandhi National Centre for the Arts and Manohar Publishers and Distributors, 2002. Pp. 430. Price not given.Crisis Theory and World Order: Heideggerian Reflections. By Norman K. Swazo. Albany: State University of New York Press, 2002. Pp. x + 289. Hardcover $78.50. Paper $26.95.Devotional Literature in South Asia: Current Research 1997-2000: Proceedings of the Eighth International Conference on Early Literature in New Indo-Aryan Languages, Leuven, 23-26 August 2000. Edited by Winand M. Callewaert and Dieter Taillieu. New Delhi: Manohar Publishers and Distributors, 2002. Pp. xxii + 324. Price not given.Dharma Bell and Dhāraṇī Pillar: Li Po's Buddhist Inscriptions. By Paul W. Kroll. Kyoto: Italian School of East Asian Studies, 2001. Pp. viii + 95. Price not given.Essays on the Moral Philosophy of Mengzi. Edited, with introduction, by Xiusheng Liu and Philip J. Ivanhoe. Indianapolis and Cambridge: Hackett Publishing Company, 2002. Pp. xiv + 249. Hardcover $39.95. Paper $16.95. Professional price $12.95.Ethical Questions: East and West. Edited by Bina Gupta. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. vi + 279. Hardcover $70.00. Paper $26.95.Ethical Relativism and Universalism. By Saral Jhingran. New Delhi: Motilal Banarsidass Publishers, 2001. Pp. xiv + 385. Price not given.Genius-In Their Own Words: The Intellectual Journeys of Seven Great 20th Century [End Page 431] Thinkers. Edited and with introduction by David Ramsay Steele, foreword by Arthur C. Danto. Chicago and La Salle: Open Court, 2002. Pp. xxii + 366. Paper $24.95.The Hatha Yoga Pradipika. The original Sanskrit by Svatmarama, an English translation by Brian Dana Akers. Woodstock, New York: YogaVidya.com, 2002. Pp. xii + 115. Hardcover $19.95. Paper $11.95.Human Rights and Chinese Thought: A Cross-Cultural Inquiry. By Stephen C. Angle. New York: Cambridge University Press, 2002. Pp. xviii + 285. Hardcover $65.00. Paper $23.00.Indestructible Truth: The Living Spirituality of Tibetan Buddhism. By Reginald A. Ray. Boston and London: Shambhala Publications, 2002. Pp. x + 495. Paper $17.95.Introduction to Eastern Thought. By Marietta Stepaniants. Edited by James Behuniak and translated by Rommela Kohanovskaya. Lanham, Maryland: AltaMira Press, a division of Rowman and Littlefield Publishers, 2002. Pp. xiv + 293. Hardcover $69.00. Paper $24.95.Jainism and Ecology: Nonviolence in the Web of Life. Edited by Christopher Key Chapple. Cambridge: Harvard University Press for the Center for the Study of World Religions, 2002. Pp. xliv + 252. Hardcover $32.95. Paper $22.95.Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. By Glenn Wallis. Albany: State University of New York Press, 2002. Pp. xiii + 263. Hardcover $86.50. Paper $29.95.Methodology in Religious Studies: The Interface with Women's Studies. Edited by Arvind Sharma. Albany: State University of New York Press, 2002. Pp. xi + 253. Hardcover $78.50. Paper $26.95.Persons and Valuable Worlds: A Global Philosophy. By Eliot Deutsch. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. x + 309. Hardcover $80.00. Paper $34.95.Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey. By Anna T. Challenger. Amsterdam and New York: Editions Rodopi B.V., 2002. Pp. xi + 145. Paper EUR 27,00, U.S. $25.00.The Pratyabhijñā Philosophy. By G. V. Tagare. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xii + 165. Price not given.Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School: Dynamic Responses to ong-ka-a's The... (shrink)

This study provides a comparative analysis of students' self-reported beliefs and behaviors related to six analogous pairs of conventional and digital forms of academic cheating. Results from an online survey of undergraduates at two universities (N = 1,305) suggest that students use conventional means more often than digital means to copy homework, collaborate when it is not permitted, and copy from others during an exam. However, engagement in digital plagiarism (cutting and pasting from the Internet) has surpassed conventional plagiarism. Students (...) also reported using digital "cheat sheets" (i.e., notes stored in a digital device) to cheat on tests more often than conventional "cheat sheets." Overall, 32% of students reported no cheating of any kind, 18.2% reported using only conventional methods, 4.2% reported using only digital methods, and 45.6% reported using both conventional and digital methods to cheat. "Digital only" cheaters were less likely than "conventional only" cheaters to report assignment cheating, but the former was more likely than the latter to report engagement in plagiarism. Students who cheated both conventionally and digitally were significantly different from the other three groups in terms of their self-reported engagement in all three types of cheating behavior. Students in this "both" group also had the lowest sense of moral responsibility to refrain from cheating and the greatest tendency to neutralize that responsibility. The scientific and educational implications of these findings are discussed in this study. (shrink)

This article contributes to normative debates about residential segregation and its relationship to inequality. It defends a position often disregarded in literature: that there is merit to advancing residential integration through some scenarios where advantaged individuals move to disadvantaged areas. It develops this case in dialogue with three other views. In relation to advocates of addressing the inequalities of residential segregation through redistribution, it defends integration as a means of tackling social and political factors that sustain injustice. It challenges those (...) who defend relocating disadvantaged individuals to advantaged areas by highlighting the burdens and demand for cultural assimilation this imposes on the disadvantaged. It considers the worry that advantaged individuals relocating to disadvantaged areas harbours the problematic features of gentrification. It responds that these concerns, while important in some cases, do not arise in all scenarios of this kind. (shrink)

Disrespect in health care often persists despite firm commitments to respectful service provision. This conceptual paper highlights how the ways in which respect and disrespect are characterised can have practical implications for how well disrespect can be tackled. We stress the need to focus explicitly on disrespect (not only respect) and propose that disrespect can usefully be understood as a failure to relate to people as equals. This characterisation is consonant with some accounts of respect but sometimes obscured by a (...) focus on respecting people’s autonomy and dignity. Emphasising equality is consistent with connections patients draw between being (dis)respected and (in)equality. It readily accommodates microaggressions as forms of disrespect, helping to understand how and why experiences of disrespect may be unintentional and to explain why even small instances of disrespect are wrong. Our view of disrespect with an emphasis on equality strengthens the demand that health systems take disrespect seriously as a problem of social injustice and tackle it at institutional, not just individual levels. It suggests several strategies for practical action. Emphasising relational equality is not an easy or short-term fix for disrespect, but it signals a direction of travel towards an important improvement ambition. (shrink)

Frogtown is a discerning portrait of an ethnically mixed neighbourhood that lies within the shadow of the Minnesota State Capital near downtown St. Paul. Wing Young Huie combines 130 compelling black-and-white photographs, some 50 quotes from talks with residents, and his own commentary to produce a powerful depiction of life on Frogtown's streets and front porches, in its kitchens and backyards, shops and churches. The images are documentary in nature, but the perspective is that of an artist who leaves (...) meanings open to interpretation. Drawn to Frogtown by his own abiding curiosity, Huie spent two years photographing and getting to know its people -- working class whites, Southeast Asian immigrants, African Americans, American Indians, and Latinos. These exquisitely rendered images of Frogtown show the multiple realities that make up a dynamic urban neighbourhood. At the same time, they reflect the changing faces of American cities. (shrink)

In this paper, we consider the role of conversations in contributing to healthcare quality improvement. More specifically, we suggest that conversations can be important in responding to what we call ’normative complexity’. As well as reflecting on the value of conversations, the aim is to introduce the dimension of normative complexity as something that requires theoretical and practical attention alongside the more recognised challenges of complex systems, which we label, for short, as ’explanatory complexity’. In brief, normative complexity relates to (...) the inherent difficulty of deciding what kinds of changes are ’improvements’ or, more broadly, what is valuable in healthcare. We suggest that explanatory and normative complexity intersect and that anyone interested in healthcare improvement needs to be sensitive to both. After briefly introducing the idea of normative complexity, we consider some contrasting examples of conversations, reflecting on how they do and might contribute to healthcare quality. We discuss both conversations that are deliberately organised and facilitated (’orchestrated conversations’) and more informally occurring and routine conversations. In the first half of the paper, we draw on some examples of orchestrated and routine conversations to open up these issues. In the second half of the paper, we bring some more theoretical lenses to bear on both conversations and normative complexity, summarise what we take to be the value of conversations and draw together some of the implications of our discussion. In summary, we argue that conversations can play a crucial role in negotiating the normative complexity of healthcare quality improvement because of their capacity to hold together a plurality of perspectives, to contribute and respond to emergence and to help underpin institutional conditions for empathy and imagination. (shrink)

Moral judgment constitutes an important aspect of adults’ social interactions. How do adults’ moral judgments develop? We discuss work from cognitive and social psychology on adults’ moral judgment, and we review developmental research to illuminate its origins. Work in these fields shows that adults make nuanced moral judgments based on a number of factors, including harm aversion, and that the origins of such judgments lie early in development. We begin by reviewing evidence showing that distress signals can cue moral judgments (...) but are not necessary for moral judgment to occur. Next, we discuss findings demonstrating that both children and adults distinguish moral violations from violations of social norms, and we highlight the influence of both moral rules and social norms on moral judgment. We also discuss the influence of actors’ intentions on moral judgment. Finally, we offer some closing thoughts on potential similarities between moral cognition and reasoning about other ideologies. (shrink)

This paper presents empirical data which allow us to examine how ethical aspects influence ethical consumers’ brand choices on technology-based products,such as washing machines, fridge freezers, and cars. Predicted by the literature review, the majority of our interviewees did make their brand choice based onreliability. However, we found that ethical consumers’ concept of reliability includes not only functionality but also ethical values. The results suggest that we have to reconsider whether considerations of companies’ ethical standards are the only indicators of (...) brand choice as a shortcut of the assessment of business ethics or whether various forms of ethical considerations including ethically reconstructed reliability can also a contribute to this. (shrink)

Based on the hesitant fuzzy set theory which is introduced by Torra in the paper [12], the notions of Inf-hesitant fuzzy subalgebras, Inf-hesitant fuzzy ideals and Inf-hesitant fuzzy p-ideals in BCK/BCI-algebras are introduced, and their relations and properties are investigated. Characterizations of an Inf-hesitant fuzzy subalgebras, an Inf-hesitant fuzzy ideals and an Inf-hesitant fuzzy p-ideal are considered. Using the notion of BCK-parts, an Inf-hesitant fuzzy ideal is constructed. Conditions for an Inf-hesitant fuzzy ideal to be an Inf-hesitant fuzzy p-ideal are (...) discussed. Using the notion of Inf-hesitant fuzzy ideals, a characterization of a p-semisimple BCI-algebra is provided. Extension properties for an Inf-hesitant fuzzy p-ideal is established. (shrink)

Given i, j, k ∈ {1,2,3,4}, the notion of -length neutrosophic subalgebras in BCK=BCI-algebras is introduced, and their properties are investigated. Characterizations of length neutrosophic subalgebras are discussed by using level sets of interval neutrosophic sets. Conditions for level sets of interval neutrosophic sets to be subalgebras are provided.

Addressing religion and feminism on a global scale, this unprecedented book contains a nuanced and fine-tuned treatment of seven of the world's religions from a feminist perspective by leading women scholars. The fact that these authors share a dual but undivided commitment both to themselves as women and to their traditions as adherents imparts to their voices a prophetic quality, and if Mahatma Gandhi is to be believed, even scriptural value.

The sanctity of life becomes an ambiguous and illusive notion by the advance of embryology and genetics, particularly human embryonic stem cell research. Major themes generated in North American theological and ethical discussions on this important hermeneutical theme for this century, in overall, do not seem toovercome fully their Western legacies of substantialism, individualism, anthropocentricism (dignity, person, and respect as individual entity). From an East Asian Christian perspective, the sanctity of life rather implies the imperative for a life to realize (...) itself to the fullest end of what it ought to be. This involves the diligentpractice of sanctification and self-cultivation in respect (or mindfulness 敬). A researcher in a laboratory is also a human person who needs to engage in this rigorous practice of mindfulness. This may be the prerequisite to exercise one’s freedom to help other forms of life accomplish their imperative for self-realization Finally, the sanctity of life from an East Asian Christian perspective means a fulfillment and embodiment of the proleptic Tao, in its own freedom of life (wu-wei 無爲). After all, both science and religion are taos for life, the great openness for cosmic vitality (saeng-myeong 生命). (shrink)

For any inquiry into Tasan (茶山)'s philosophy, it is absolutely necessary to investigate its relationship with Neo-Confucianism. Out of the many notions of his philosophy, the Kung-fu theory (工夫論) is considered to be important. Therefore, the comparison between Chu-hui 's (朱熹) system of Neo-Confucianism and Tasan's theory on Kung-fu is expected to offer clues that help us understand Tasan's philosophy. The purpose of this paper is to investigate Tasan’s viewpoints on the notion of ‘having not yet arisen,’ especially in regards (...) to his issues of 'the mind, intelligence, consideration, and discretion (心知思慮),' as presented in his Kung-fu theory. Tasan insists that the statement that "The joy, anger, sorrow, and pleasure have not yet arisen." differs from the statement that "The mind, intelligence, consideration, and discretion (心知思慮) have not yet arisen." In this paper, the author will inquire into Tasan's assertions on the meaning, contents, subject, and significance of ‘the mind, intelligence, consideration, and discretion,’ which he emphasizes. In addition, the author will make clear that the above assertion is related to the following: 1) Tasan’s recognition of Cheon (天), 2) his assertion on the capability of the mind to make decisions by itself (心自主權), and 3) his emphasis on the actualization of morality. (shrink)

"An Interface book." Includes bibliographical references.

This pioneering book explores in depth the role of neurotransmitters in conscious awareness. The central aim is to identify common neural denominators of conscious awareness, informed by the neurochemistry of natural, drug induced and pathological states of consciousness. Chemicals such as acetylcholine and dopamine, which bridge the synaptic gap between neurones, are the 'neurotransmitters in mind' that form the substance of the volume, which is essential reading for all who believe that unravelling mechanisms of consciousness must include these vital systems (...) of the brain.Up-to-date information is provided on: Psychological domains of attention, motivation, memory, sleep and dreaming that define normal states of consciousness. Effects of chemicals that alter or abolish consciousness, including hallucinogens and anaesthetics. Disorders of the brain such as dementia, schizophrenia and depression considered from the novel perspective of the way these affect consciousness, and how this might relate to disturbances in neurotransmission.(Series B). (shrink)

The domain of Islamic thought and intellectual history boasts an important body of studies relevant to the Arabic philosophy of language, as well as a growing interest in Islamicate argumentation theory and practice. There remains, however, a dearth of volumes which pool research from both areas and examine them together. Filling this gap is more critical than ever. In our time, significant work is being conducted in argumentation theory, but little of it draws from, or relates to, the rich i...

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 Buddha 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 courtesy that 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 leastcomposed under India bramins influence, and are prejudiced against the brahmins. (shrink)