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  1. added 2018-10-09
    Krishnamurti Explained: A Critical Study.Peter Eastman - unknown
    The acclaim accorded Jiddu ‘Krishnamurti’ (1895-1986) – as an apparently major figure in our modern understanding of all things spiritual – shows just how shallow western popular culture is when it tries to extend its reach beyond science, materialism and celebrity. Krishnamurti liked to portray himself as a wholly independent thinker, and as someone who encouraged similar independence of thought in others, yet he milked the role of an oriental guru tirelessly, discoursing from on high in an autocratic and commanding (...)
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  2. added 2018-09-22
    Buddhism, Beauty, and Virtue.David Cooper - 2017 - In Kathleen J. Higgins, Shakirsaeed Shakirsaeed & Sonia Sonia (eds.), Artistic Visions and the Promise of Beauty,. Dordrecht: Springer. pp. 123-138.
    The chapter challenges hyperbolic claims about the centrality of appreciation of beauty to Buddhism. Within the texts, attitudes are more mixed, except for a form of 'inner beauty' - the beauty found in the expression of virtues or wisdom in forms of bodily comportment. Inner beauty is a stable presence throughout Buddhist history, practices, and art.
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  3. added 2018-06-26
    Compassion - Toward an Ethics of Mindfulness.Finn Janning - 2018 - Compassion and Mindfulness 1 (3):25-46.
    This work is guided by two hypotheses with one overall objective of establishing an ethics of mindfulness . The first hypothesis is the concept of moral motivator or in- tentional moral. Both Western philosophy and mindfulness operate with an intention influenced by their moral beliefs. The second hypothesis is the relationship between moral reasoning and wisdom. That is, our reasoning is affected by our moral belief . To combine those two theses, I introduce the concept compassion from mindfulness and the (...)
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  4. added 2018-06-03
    The No-Self View and the Meaning of Life.Baptiste Le Bihan - forthcoming - Philosophy East and West 69 (2).
    Several philosophers, both in Buddhist and Western philosophy, claim that the self does not exist. The no-self view may, at first glance, appear to be a reason to believe that life is meaningless. In the present article, I argue indirectly in favor of the no-self view by showing that it does not entail that life is meaningless. I then examine Buddhism and argue, further, that the no-self view may even be construed as partially grounding an account of the meaning of (...)
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  5. added 2018-02-27
    The Concept of Pramana and the Sceptical Arguments of Nagarjuna.D. K. Mohanta - 1997 - Indian Philosophical Quarterly 24 (1):53-72.
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  6. added 2018-02-01
    Śāntideva and the Moral Psychology of Fear.Bronwyn Finnigan - forthcoming - In Douglas Duckworth & Jonathan Gold (eds.), Readings of the Introduction to Bodhisattva Practice. Columbia University Press.
    Buddhists consider fear to be a root of suffering. In Chapters 2 and 7 of the Bodhicaryāvatāra, Śāntideva provides a series of provocative verses aimed at inciting fear to motivate taking refuge in the Bodhisattvas and thereby achieve fearlessness. This article aims to analyze the moral psychology involved in this transition. It will structurally analyze fear in terms that are grounded in, and expand upon, an Abhidharma Buddhist analysis of mind. It will then contend that fear, taking refuge, and fearlessness (...)
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  7. added 2018-01-04
    Concept Progress.Leo Indman - 2017 - New York, USA: Leo Indman.
    Concept Progress is a fusion of science fiction and philosophy. It is a thesis on metaphysics that stretches beyond the scope of modern science and scratches many of our curious itches. The thesis is complemented by short and loosely tied sci-fi stories that make its conceptualizations come to life. ​ The central theme throughout is that progress is a driving force in human evolution. This recurring viewpoint has previously stirred much debate. However, as we escalate through the twenty-first century, the (...)
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  8. added 2017-12-22
    Adversity, Wisdom, and Exemplarism.Ian James Kidd - 2018 - Journal of Value Inquiry 52 (4):379-393.
    According to a venerable ideal, the core aim of philosophical practice is wisdom. The guiding concern of the ancient Greek, Indian, and Chinese traditions was the nature of the good life for human beings and the nature of reality. Central to these traditions is profound recognition of the subjection to adversities intrinsic to human life. I consider paradigmatic exemplars of wisdom, from ancient Western and Asian traditions, and the ways that experiences of adversity shaped their life. The suggestion is that (...)
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  9. added 2017-11-21
    When Mountains Cease to Be Mountains: An Interreligious Meditation on the Sanctification of Desire.Richard Oxenberg - manuscript
    What is the relationship of human desire to divine love? Spiritual traditions teach us that human desire achieves its true aim only through elevation into the life of divine love. In this essay, I provide a reading of three sayings from three spiritual traditions - Buddhist, Taoist, and Christian - in order to explore the meaning of this. By weaving these sayings together, I believe, we can use them to illuminate one another as well as recognize a basic commonality among (...)
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  10. added 2017-10-26
    Beautiful Bodhisattvas: The Aesthetics of Spiritual Exemplarity.Ian James Kidd - 2017 - Contemporary Buddhism 18 (2):331-345.
    The world’s spiritual traditions incorporate a variety of types of exemplar, persons who exemplify a life of aspiration to, or attainment of, spiritual goods. Within Buddhism, the range of exemplars includes monastics, boddhisattvas, the Zen masters, and the Buddha himself. Spiritual exemplars are typically described as having a distinctive form of bodily beauty, closely related to their ethical and spiritual qualities, that manifests as a form of radiance, luminosity, or charisma. Drawing on recent work on beauty, virtue, and the body (...)
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  11. added 2017-08-10
    The Structure of Episodic Memory: Ganeri's ‘Mental Time Travel and Attention’.Susanna Siegel & Nicholas Silins - 2017 - Australasian Philosophical Review 1 (4):374-394.
    We offer a framework for assessing what the structure of episodic memory might be, if one accepts the Buddhist denial of persisting selves. This paper is a response to Jonardon Ganeri's paper "Mental time travel and attention", which explores Buddhaghosa's ideas about memory. (It will eventually be published with a reply by Ganeri).
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  12. added 2017-06-24
    Architektura stupy buddyjskiej jako przykład projektu sakralnego.Marzenna Jakubczak - 1999 - In Ewa Rewers (ed.), Przestrzeń, filozofia i architektura. Poznań, Poland: Wydawnictwo Fundacji Humaniora. pp. 251-268.
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  13. added 2017-05-20
    Buddhism and Animal Ethics.Bronwyn Finnigan - 2017 - Philosophy Compass 12 (7):1-12.
    This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how versions (...)
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  14. added 2017-04-27
    Waiting for the Messiah: A Jewish-Buddhist Reflection on Fiddler on the Roof.Richard Oxenberg - manuscript
    In this brief essay I reflect upon the character of Jewish spirituality through a meditation on the themes of tradition, love, and loss as they appear in the Broadway musical Fiddler on the Roof.
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  15. added 2017-02-28
    Letting Go of One's Life Story.Nils-Frederic Wagner - 2018 - Think 17 (50):91-100.
    Persons are widely believed to be rational, planning agents that are both author and main character of their life stories. A major goal is to keep these narratives coherent as they unfold, and part of a fulfilled life allegedly stems from this coherence. My aim is to challenge these convictions by considering two related claims about persons and their lives. Contrary to the widespread theoretical conviction in philosophy of mind and action, persons are fundamentally emotional and affective rather than rational (...)
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  16. added 2017-02-20
    Why Do We Suffer? Buddhism and the Problem of Evil.Sebastian Gäb - 2015 - Philosophy Compass 10 (5):345-353.
    This paper explains the Buddhist concept of suffering and its relation to the Christian problem of evil. Although there is no problem of evil in Buddhism, the Buddhist understanding of the origin and causes of suffering will help us to find new approaches to the problem of evil. More specifically, I argue that the concept of evil can be interpreted in terms of dukkha; that the existence of suffering or dukkha is necessarily inevitable for finite beings, given the metaphysical structure (...)
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  17. added 2017-02-13
    Krtapranasa and Akrtabhyagama : An Analysis, Defence and Rationale of the Buddhist Theory and Action.Mangala Chinchore - 1991 - Indian Philosophical Quarterly 18 (2):231.
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  18. added 2017-01-26
    Ethics of Emptiness East and West: Examining Nishitani, Watsuji and Berdyaev.Anton Luis Sevilla - 2010 - In Shigemi Inaga (ed.), Questioning Oriental Aesthetics and Thinking: Conflicting Visions of "Asia" under the Colonial Empires. International Research Center for Japanese Studies. pp. 237-261.
    This paper hopes to contribute to the contemporary East-West and Buddhist-Christian dialogues through a comparative examination of how ethics is founded upon the notion of emptiness and its analogues in the thought of two Japanese thinkers, Nishitani Keiji (1900-1990) of the Kyoto School of Philosophy, Watsuji Tetsuro (1889-1960), and the Russian Christian existentialist Ni-kolai Berdyaev (1874-1948). By comparing and contrasting Nishitani's notion of double-negation (from the standpoint of being to the standpoint of nihility and to the standpoint of emptiness) and (...)
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  19. added 2017-01-26
    Dukkha, Inaction and Nirvana: Suffering, Weariness and Death? A Look at Nietzsche's Criticisms of Buddhist Philosophy.O. Moad - 2004 - The Philosopher 92 (1).
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  20. added 2017-01-23
    Ocean of Divinity.Alex Listengort - 2013 - Self-publishment.
    In this edition are presented the works by Alex Listengort, written in a period of time from autumn-2008 to may 2013. Here the reader may see a circulation of different topics, of questions and answers, embodied in Poems. These Pieces of Arts do Bless and Fill Up with a Special Energy that is familiar to every living creature, and that brings peace, eternity, divine presence and Miracle of life in all its forms. Searches for a meaning of life and its (...)
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  21. added 2016-12-12
    Zagadnienie Tożsamości Bytu W Filozofii Buddyjskiej.Jakubczak Krzysztof - 2015 - Argument: Biannual Philosophical Journal 5 (1):171-178.
    The problem of identity of being in Buddhist philosophy: The Buddhist philosophical school of Madhyamaka is famous for its statement that things do not have their own inherent nature, essence or self‑nature (svabhāva). As a result, it is said that there is no objective foundation of the identity of things. Thus, the identity of things is not grounded in things themselves but is solely imputed and externally imposed on them. Things are what they are only for us, whereas for themselves, (...)
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  22. added 2016-08-26
    Christianity and Religious Diversity: Clarifying Christian Commitments in a Globalizing Age. [REVIEW]Paul D. Adams - 2015 - Philosophia Christi 17 (1):230-235.
    This is a sweeping treatment of navigating the difficulties of engaging a religiously pluralistic culture and offers sage and compassionate advice from one of the leading Christian thinkers today. His special treatment of Buddhism is engaging and should be carefully considered by all. Whether believer, nonbeliever, or none, this book engages all readership with careful research and deserves a wide audience.
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  23. added 2016-08-25
    After Death.Giuseppe Baroetto - manuscript
    A review of Dr Joel L. Whitton PhD, Joe Fisher, Life Between Life: Scientific Explorations into the Void Separating One Incarnation from the Next, Grafton Books, 1986, 265 pp.
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  24. added 2016-05-02
    Mindful Therapy: A Guide for Therapists and Helping Professionals. [REVIEW]Subhasis Chattopadhyay - 2016 - Prabuddha Bharata or Awakened India 121 (5):480-82.
    This is a study in Buddhist psychoanalysis, especially the care of the care-giver.
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  25. added 2016-04-09
    The Great Inland Sea: Reflections on the Buddhadharma in the Post-Secular Age.Martin Kovan - 2008 - Colloquy 15:204-220.
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  26. added 2016-03-17
    Madhyamaka Ethics.Bronwyn Finnigan - 2018 - In Daniel Cozort & James Mark Shields (eds.), Oxford Handbook of Buddhist Ethics. Oxford University Press.
    There are two main loci of contemporary debate about the nature of Madhyamaka ethics. The first investigates the general issue of whether the Madhyamaka philosophy of emptiness is consistent with a commitment to systematic ethical distinctions. The second queries whether the metaphysical analysis of no-self presented by Śāntideva in his Bodhicaryāvatāra entails the impartial benevolence of a bodhisattva. This article will critically examine these debates and demonstrate the ways in which they are shaped by competing understandings of Madhyamaka conventional truth (...)
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  27. added 2016-03-08
    The Relevance of the Buddhist Theory of Dependent Co-Origination to Cognitive Science.Michael Kurak - 2003 - Brain and Mind 4 (3):341-351.
    The canonical Buddhist account of the cognitive processes underlying our experience of the world prefigures recent developments in neuroscience. The developments in question are centered on two main trends in neuroscience research and thinking. The first of these involves the idea that our everyday experience of ourselves and of the world consists in a series of discrete microstates. The second closely related notion is that affective structures and systems play critical roles in governing the formation of such states. Both of (...)
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  28. added 2016-02-28
    The Who and the How of Experience.Joel Krueger - 2011 - In Dan Zahavi, Evan Thompson & Mark Siderits (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oxford University Press. pp. 27-55.
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  29. added 2015-12-24
    The Perpetual Emptiness of Academic Philosophy.Peter Eastman - 2014
    Abstract: Philosophy appears unwilling, or unable, to apprehend and elucidate the human metaphysical condition, especially in its primordial aspect as the human metaphysical predicament. This predicament is our ontological dissatisfaction, and ontological lack of knowledge as to how we might set about resolving our primordial predicament. Philosophy prefers to lose itself in secondary considerations and has nothing to say on the subject. This is partly due to the demands of metaphysical exploration, and partly due to philosophical ineptitude and self-mystification. Academic (...)
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  30. added 2015-12-09
    The Illusion of Reincarnation.Giuseppe Baroetto - 2016 - In Hans Thomas Hakl (ed.), Octagon II - The Quest for Wholeness. H.Frietsch Verlag - scientia nova. pp. 265-272.
    What is 'rebirth' in Buddhism? The contribution of hypnotic regression.
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  31. added 2015-11-30
    Buddhist Idealism.Bronwyn Finnigan - 2017 - In Tyron Goldschmidt & Kenneth Pearce (eds.), Idealism: New Essays in Metaphysics. Oxford University Press. pp. 178-199.
    This article surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s matching-failure argument in the Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s weird but clever logical argument that intrigued philosophers in China and Japan. It aims to clarify what is (...)
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  32. added 2015-11-01
    Demandingness, Well-Being and the Bodhisattva Path.Stephen E. Harris - 2015 - Sophia 54 (2):201-216.
    This paper reconstructs an Indian Buddhist response to the overdemandingness objection, the claim that a moral theory asks too much of its adherents. In the first section, I explain the objection and argue that some Mahāyāna Buddhists, including Śāntideva, face it. In the second section, I survey some possible ways of responding to the objection as a way of situating the Buddhist response alongside contemporary work. In the final section, I draw upon writing by Vasubandhu and Śāntideva in reconstructing a (...)
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  33. added 2015-11-01
    Suffering and the Shape of Well-Being in Buddhist Ethics.Stephen E. Harris - 2014 - Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that have been (...)
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  34. added 2015-11-01
    Does Anātman Rationally Entail Altruism? On Bodhicaryāvatāra 8: 101-103.Stephen Harris - 2011 - Journal of Buddhist Ethics 18.
    In the eighth chapter of the Bodhicaryāvatāra, the Buddhist philosopher Śāntideva has often been interpreted as offering an argument that accepting the ultimate nonexistence of the self (anātman) rationally entails a commitment to altruism, the view that one should care equally for self and others. In this essay, I consider reconstructions of Śāntideva’s argument by contemporary scholars Paul Williams, Mark Siderits and John Pettit. I argue that all of these various reconfigurations of the argument fail to be convincing. This suggests (...)
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  35. added 2015-11-01
    Antifoundationalism and the Commitment to Reducing Suffering in Rorty and Madhyamaka Buddhism.Stephen Harris - 2010 - Contemporary Pragmatism 7 (2):71-89.
    In his Contingency, Irony, Solidarity, Richard Rorty argues that one can be both a liberal and also an antifoundationalist ironist committed to private self creation. The liberal commitments of Rorty's ironists are likely to be in conflict with his commitment to self creation, since many identities will undercut commitments to reducing suffering. I turn to the antifoundationalist Buddhist Madhyamaka tradition to offer an example of a version of antifoundationalism that escapes this dilemma. The Madhyamaka Buddhist, I argue, because of his (...)
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  36. added 2015-10-08
    The General and the Master: The Subtext of the Philosophy of Emotion and its Relationship to Obtaining Enlightenment in the Platform Sutra.Robert Elliott Allinson - 2005 - Revue Internationale de Philosophie 2:213-229.
    Examining the significance of the General’s enlightenment in the Platform Sutra, this article clarifies the fundamental role that emotions play in the development of one’s spiritual understanding. In order to do so, this article emphasizes that the way to enlightenment implicit in the story of the General and the Master involves first granting negative emotions a means for productive expression. By acting as a preparatory measure for calming the mind and surrendering control over it, human passions become a necessary, antecedent (...)
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  37. added 2015-08-05
    Kant and Karma.Bradford Cokelet - 2006 - Journal of Buddhist Ethics 12.
    Adding to growing debate about the role of rebirth in Buddhist ethics, Dale S. Wright has recently advocated distinguishing and distancing the concept of karma from that of rebirth. In this paper, I evaluate Wright’s arguments in the light of Immanuel Kant’s views about supernatural beliefs. Although Kant is a paradigmatic Enlightenment critic of metaphysical speculation and traditional dogmas, he also offers thought-provoking practical arguments in favor of adopting supernatural (theistic) beliefs. In the light of Kant’s views, I argue we (...)
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  38. added 2015-07-20
    Zen Buddhism, Satori, Enlightenment & Truth.Peter Eastman - 2015
    Satori Zen is of immense interest to anyone pursuing authentic metaphysical knowledge because it claims to offer an astonishingly straightforward path to full Spiritual Enlightenment. And in terms of outright simplicity and immediate applicability, there is no other spiritual technique quite like it, in any other tradition anywhere. But does it do what it claims to do ? Can you really ‘power your way into heaven’ by brute meditative force ? And does this then mean that satori is equivalent to (...)
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  39. added 2015-04-28
    The Hidden Aspects of the Five Precepts.Edo Shonin & William Van Gordon - 2015 - Meditation: Research and Practice.
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  40. added 2015-04-06
    Working Mindfully: Can Mindfulness Improve Work-Related Wellbeing and Work Effectiveness?William Van Gordon, Edo Shonin, Katie Skelton & Mark Griffiths - 2014 - Counselling at Work:14-19.
    There is currently growing interest among occupational stakeholders in the applications of mindfulness in the workplace. In addition to discussing the potential role that mindfulness may have in improving psychological wellbeing inside and outside of work, previous Counselling at Work articles on mindfulness have explored the change management implications associated with rolling out mindfulness interventions at the organisational level.1,2 Following a brief explanation of what we mean by the term ‘mindfulness’, this article complements these earlier perspectives by providing: (i) an (...)
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  41. added 2015-03-20
    Examining the Bodhisattva's Brain.Bronwyn Finnigan - 2014 - Zygon 49 (1):231-241.
    Owen Flanagan's The Bodhisattva's Brain aims to introduce secular-minded thinkers to Buddhist thought and motivate its acceptance by analytic philosophers. I argue that Flanagan provides a compelling caution against the hasty generalizations of recent “science of happiness” literature, which correlates happiness with Buddhism on the basis of certain neurological studies. I contend, however, that his positive account of Buddhist ethics is less persuasive. I question the level of engagement with Buddhist philosophical literature and challenge Flanagan's central claim, that a Buddhist (...)
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  42. added 2015-03-20
    Buddhist Enlightenment and the Destruction of Attractor Networks: A Neuroscientific Speculation on the Buddhist Path From Everyday Consciousness to Buddha-Awakening.Patricia Sharp - 2011 - 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 built (...)
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  43. added 2015-03-17
    Psychotherapy, Psychological Health, & Self-Fulfilment: A Buddhist Perspective.Peter Eastman - 2015
    The science of psychology is believed to consist of objective and meaningful knowledge about a realm of our own direct experiencing with which we are all intimate and familiar, yet about which we also feel we have very little understanding, and no real insight, and so feel inclined to submit to psychology as if it were revelatory and definitive. Society’s default attitude to psychology is one of deferential, if occasionally grudging, respect. The quasi-medical arm of psychology – psychotherapy - is (...)
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  44. added 2015-02-25
    Van Gordon, W., Shonin, E., & Griffiths, M. D. (2015). The Self and the Non-Self: Applications of Buddhist Philosophy in Psychotherapy. RaIIS-IT, 11, 10-11.William Van Gordon, Edo Shonin & Mark Griffiths - 2015 - RaIIS-IT 11:10-11.
    Psychological approaches to treating mental illness or improving psychological wellbeing are invariably based on the explicit or implicit understanding that there is an intrinsically existing ‘self’ or ‘I’ entity. In other words, regardless of whether a cognitive-behavioural, psychodynamic, or humanistic psychotherapy treatment model is employed, these approaches are ultimately concerned with changing how the ‘I’ relates to its thoughts, feelings, and beliefs, and/or to its physical, social, and spiritual environment. Although each of these psychotherapeutic modalities have been shown to have (...)
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  45. added 2015-02-25
    Griffiths, M., Shonin, E., & Van Gordon, W. (2015). Mindfulness as a Treatment for Gambling Disorder. Journal of Gambling and Commercial Gaming Research, In Press.Mark Griffiths, Edo Shonin & William Van Gordon - 2015 - Journal of Gambling and Commercial Gaming Research 1:1-6.
    Mindfulness is a form of meditation that derives from Buddhist practice and is one of the fastest growing areas of psychological research. Studies investigating the role of mindfulness in the treatment of behavioural addictions have – to date – primarily focused on gambling disorder. Recent pilot studies and clinical case studies have demonstrated that weekly mindfulness therapy sessions can lead to clinically significant change among individuals with gambling problems. Although preliminary findings indicate that there are applications for mindfulness approaches in (...)
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  46. added 2014-12-24
    The Mind’s ‘I’ in Meditation: Early Pāli Buddhadhamma and Transcendental Phenomenology in Mutual Reflection.Khristos Nizamis - 2012 - Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd International Association of Buddhist Universities Conference.
    This essay provides a condensed introductory ‘snapshot’ of just a few of the many and profound correlations existing between early (pre-Abhidhamma) Pāḷi Buddhism and Transcendental Phenomenology, by focusing on what is arguably the most central and essential ‘philosophical problem’ in both traditions: the true nature and significance of the ‘I’ of subjective intentional consciousness. It argues that the Buddhist axiom of ‘not-self’ (anattā) is by no means incompatible with the fundamental phenomenological irreducibility, and necessity, of transcendental subjectivity – or, as (...)
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  47. added 2014-07-16
    Mindfulness of Death.Edo Shonin & William Van Gordon - 2014 - Mindfulness:DOI: 10.1007/s12671-014-0290-6..
    The principal Buddhist suttas on mindfulness include the ānāpānasati sutta, satipatthāna sutta, mahasatipatthāna sutta, and kāyagatāsati sutta. Irrespective of whether they prefer to practise mindfulness from a Buddhist or secular perspective, most dedicated mindfulness practitioners are familiar with many of the core teachings outlined in these suttas(e.g., use of the breath as a mindfulness anchor, mindfulness of the body and its constituents, maintaining mindful awareness during daily activities, etc.). However, one key aspect of the abovementioned suttas that often seems to (...)
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  48. added 2014-07-16
    Can a Person Be Ignorant and Intelligent at the Same Time?Edo Shonin & William Van Gordon - 2014 - Edo Shonin and William Van Gordon. Meditation Practice and Research 1.
    A few years ago, we made the decision to add a new dimension to our role as Buddhist monks by immersing ourselves in Western academia and undertaking research into the health benefits of meditation and Buddhist philosophy. After having devoted decades to the study, practice, and teaching of Buddhism (that is obviously based on Eastern philosophical principles), and despite the fact we are both originally from the West, the move into the Western academic setting has – for various reasons – (...)
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  49. added 2014-07-10
    Meditation Awareness Training (MAT) for Improved Psychological Wellbeing: A Qualitative Examination of Participant Experiences.Edo Shonin, William Van Gordon & Mark D. Griffiths - 2013 - Journal of Religion and Health 53:849-863.
    Mindfulness-based interventions are reported as being efficacious treatments for a variety of psychological and somatic conditions. However, concerns have arisen relating to how mindfulness is operationalized in mindfulness-based interventions and whether its ‘spiritual essence’ and full potential treatment efficacy have remained intact. This qualitative study used interpretative phenomenological analysis to examine participant experiences regarding the acceptability and effectiveness of a newly designed secularized intervention called meditation awareness training (MAT) that follows a more traditional Buddhist approach to meditation. Participants (with issues (...)
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  50. added 2014-07-09
    The Treatment of Workaholism with Meditation Awareness Training: A Case Study.Edo Shonin, William Van Gordon & Mark D. Griffiths - 2014 - Explore: The Journal of Science and Healing 10:193-195.
    The prevalence of workaholism in Western populations is approximately 10%,although estimates vary considerably according to how “workaholism” is defined.There is growing consensus that workaholism is a bona fide behavioral addiction that exists at the extreme end of the work-engagement continuum and causes similar negative consequences to other behavioral addictions such as salience, conflict, tolerance, withdrawal symptoms,and mood modification. Other more specific consequences include burnout, work compulsion,work–family conflict, impaired productivity, asociality,and psychological/somatic illness.
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