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Journal articles on the topic 'Buddhism - Psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Ching-chung, Guey, and Hui-Wei Lin. "Inter-projection Involved in between Buddhism and Psychology." Asian Journal of Interdisciplinary Research 3, no. 1 (2020): 103–17. http://dx.doi.org/10.34256/ajir2017.

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This paper proposes an interprojection model as a unified interface between psychology and Buddhism. The model aims to consolidate some essential concepts in Buddhism, as well as to extend and deepen the modern discipline of psychology. From the perspective of Buddhism, empirical methodology in psychology could be used to instruct about the deeper mysteries of Buddhism, help Buddhist philosophy become more objective and less metaphysical, thus offering an easier access to the general public. From the perspectives of psychology on the other hand, the precepts of Buddhism could help develop a de

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2

Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.

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3

Huang, Keji, Philip L. Pearce, Mao-Ying Wu, and Xiong-Zhi Wang. "Tourists and Buddhist heritage sites: An integrative analysis of visitors’ experience and happiness through positive psychology constructs." Tourist Studies 19, no. 4 (2019): 549–68. http://dx.doi.org/10.1177/1468797619850107.

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The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes

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4

Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.

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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and se

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5

Davidson, Ben, and Alyss Thomas. "Buddhism and Group Analysis." Group Analysis 35, no. 1 (2002): 57–71. http://dx.doi.org/10.1177/053331602400934025.

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The disciplines of Buddhism and group analysis share some important common ground. The writers, two group analysts who have also been involved in extensive Buddhist training and practice, believe that the rich and diverse resources from Buddhist theory and practice are directly applicable to the theory and practice of group analysis. This article is the fruit of a dialogue between them, and represents an initial attempt to chart some simple comparisons and contrasts between Buddhism and group analysis.

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6

Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.

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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. R

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7

Laurent, Li, David Sheffield, and Fiona Holland. "Exploring Buddhism as a ‘Tool’ to Support Well-Being: An Interpretative Phenomenological Analysis of Western Adopters’ Experiences." Pastoral Psychology 70, no. 5 (2021): 471–85. http://dx.doi.org/10.1007/s11089-021-00962-5.

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AbstractBuddhism is an ancient religion and philosophy of living that is practised worldwide. More recent interest in mindfulness as a practice and intervention in the West has highlighted Buddhist-derived concepts as useful in supporting health and well-being. As a result, the desire to understand Buddhism in its more complete form has strengthened. Although research into mindfulness and compassion is growing, there is a new interest in second-generation mindfulness, i.e. interventions that draw upon a more holistic use of Buddhist practices. To date, little research has explored this in West

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8

Kandel, Ishwori Prasad. "Buddhism and Political Behaviour." Historical Journal 12, no. 1 (2020): 20–21. http://dx.doi.org/10.3126/hj.v12i1.35432.

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The Buddha lived and taught 2.500 years before the field of psychology was established, but the teaching he left behind introduce wide-ranging and profound analysis of human behaviour that overlap. Buddhist Festivals are always joyful occasions. The most significant celebration takes place every May on the night of the full moon, when Buddhists all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has come to be known as Buddha Day. Buddhism, in its natural form, is not a religion; rather it is a tradition that focuses on personal spiritual deve

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9

Wu, Yu-chuan. "Techniques for nothingness: Debate over the comparability of hypnosis and Zen in early-twentieth-century Japan." History of Science 56, no. 4 (2017): 470–96. http://dx.doi.org/10.1177/0073275317743120.

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This paper explores a debate that took place in Japan in the early twentieth century over the comparability of hypnosis and Zen. The debate was among the first exchanges between psychology and Buddhism in Japan, and it cast doubt on previous assumptions that a clear boundary existed between the two fields. In the debate, we find that contemporaries readily incorporated ideas from psychology and Buddhism to reconstruct the experiences and concepts of hypnosis and Buddhist nothingness. The resulting new theories and techniques of nothingness were fruits of a fairly fluid boundary between the two

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10

Tapanya, Sombat, Richard Nicki, and Ousa Jarusawad. "Worry and Intrinsic/Extrinsic Religious Orientation among Buddhist (Thai) and Christian (Canadian) Elderly Persons." International Journal of Aging and Human Development 44, no. 1 (1997): 73–83. http://dx.doi.org/10.2190/enqg-hnv4-5g0d-cq88.

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An investigation of the relationship between Allport's concept of religious orientation and worry was conducted with samples ( N = 104) of elderly Buddhist Thais and Christian Canadians. Participants ranged in age between sixty-five and ninety years old (mean = 71). A multiple regression analysis revealed that overall for both Buddhists and Christians an intrinsic orientation toward religion was associated with lesser worry. Furthermore, an extrinsic orientation among Buddhists, in contrast to Christians, was found to be linked to greater worry. These results were discussed in the context of t

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11

Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.

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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban

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12

Et al., Phrakhrupalad Sangwan Devasaro (Srisuk). "Development of Propagation Administration according to Buddhist Educational Administration for Buddhist Temples in Bangkok." Psychology and Education Journal 58, no. 1 (2021): 3747–52. http://dx.doi.org/10.17762/pae.v58i1.1377.

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This research aimed 1) to study and analyze the propagation administration status according to the Buddhist educational administration of temples in Bangkok, 2) to study the propagation administration model according to the Buddhist educational administration for temples in Bangkok, and 3) to present a model of propagation administration according to Buddhist educational administration for temples in Bangkok. Action research and qualitative research were used for research design. Data were collected both qualitative data and quantitative data that related to conceptual framework by interview 1

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13

Jarow, E. H. "Encountering Buddhism: Western Psychology and Buddhist Teaching - Edited by Seth Robert Segall." Religious Studies Review 32, no. 1 (2006): 65. http://dx.doi.org/10.1111/j.1748-0922.2006.00047_2.x.

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14

Jenkins, Simon. "Zen Buddhism, Sport Psychology and Golf." International Journal of Sports Science & Coaching 3, no. 1_suppl (2008): 215–36. http://dx.doi.org/10.1260/174795408785024180.

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15

No authorship indicated. "Review of Buddhism and Jungian Psychology." Contemporary Psychology: A Journal of Reviews 31, no. 7 (1986): 546. http://dx.doi.org/10.1037/024928.

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16

Et al., Phrakruwirojkanchanakhet. "Development of Educational Administration Innovation according to Buddhist Principles." Psychology and Education Journal 58, no. 1 (2021): 3799–805. http://dx.doi.org/10.17762/pae.v58i1.1397.

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This academic article aimed to propose educational administration model according to Buddhist principles derived from the development of educational administration innovation according to Buddhist principles. Documentary study was used and data were analyzed by using content analysis based on the consistency of Buddhist principles related to educational administration consisted of 3 principles which are the principle of self-control, principle of possession of people, and principles of occupation. Results showed that Buddhism is a religion of wisdom and the practice of all doctrines, mention t

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17

Allen, A. "Working With Anxiety and Depression from a Buddhism Framework." European Psychiatry 41, S1 (2017): S716—S717. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1287.

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Buddhism as a spiritual discipline is concerned with freedom from suffering, conceptualizing suffering as originating in false views about the nature of self and reality. Buddhist psychology conceptualizes emotions and mental habits as being wholesome or unwholesome based on the tendency of these habits to promote or hinder the quest for enlightenment, and contains a rich diversity of methods to transform unwholesome emotional tendencies. Many of these emotions, such as anger, fear, and despair, are commonly dealt with in clinical or therapy settings. Buddhist ideas about the genesis and cessa

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18

Ghose, Lynken. "A study in Buddhist psychology: is Buddhism truly pro‐detachment and anti‐attachment?" Contemporary Buddhism 5, no. 2 (2004): 105–20. http://dx.doi.org/10.1080/1463994042000319807.

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19

Rathnayaka, Rathnasiri. "Psychology Reflected in Buddhism and Western Psychology: A Brief Elucidation." SOSHUM : Jurnal Sosial dan Humaniora 8, no. 2 (2018): 150–62. http://dx.doi.org/10.31940/soshum.v8i2.988.

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20

Sieradzan, Jacek. "Psychologization of Buddhism: Chance or danger?" Podstawy Edukacji 9 (2016): 65–80. http://dx.doi.org/10.16926/pe.2016.09.04.

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21

Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.

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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumo

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22

Friedman, Harris. "Is Buddhism a psychology? Commentary on romanticism in “mindfulness in psychology”." Humanistic Psychologist 38, no. 2 (2010): 184–89. http://dx.doi.org/10.1080/08873267.2010.485899.

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23

Yu, Junwei. "Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in Taiwan." Physical Culture and Sport. Studies and Research 53, no. 1 (2011): 28–38. http://dx.doi.org/10.2478/v10141-011-0020-x.

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Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in TaiwanIn the past, traditional Buddhism in China focused on chanting and meditation that detached itself from the society. However, after generations of strenuous efforts to promote ‘Humanistic Buddhism’, several Masters have been encouraging religion to engage more in daily lives. One of the proponents was Master Hsin Yun, who was born and raised in mainland China and subsequently moved to Taiwan along with the ‘Monk Rescue Team’. It was in Taiwan that Master Hsin Yun founded Fo Guang Shan, one of the most sacred Bud

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24

de Silva, Padmal. "Buddhism and counselling." British Journal of Guidance & Counselling 21, no. 1 (1993): 30–34. http://dx.doi.org/10.1080/03069889300760041.

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25

Silva, Padmal de. "Buddhism and Counselling." British Journal of Guidance & Counselling 21, no. 1 (1993): 30–34. http://dx.doi.org/10.1080/03069889308253637.

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26

Frisk, Liselotte. "The practice of mindfulness: from Buddhism to secular mainstream in a post-secular society." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 48–61. http://dx.doi.org/10.30674/scripta.67408.

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The article focuses on the practice of mindfulness, which has migrated from being part of a religion, Buddhism, to being an integral part of Western psychology. Mindfulness is especially used in cognitive behavioural therapy, but also in, e.g., dialectical behavioural therapy (DBT) and acceptance and commitment therapy (ACT). In Sweden several doctors, psychologists and psychiatrists use and recommend mindfulness for therapeutic purposes. Mindfulness is used today in many segments of mainstream medical and therapeutic care. Mindfulness is also used outside the mainstream medical and therapeuti

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27

YOKOI, Momoko. "Contribution of psychology to study of Buddhism women." Proceedings of the Annual Convention of the Japanese Psychological Association 74 (September 20, 2010): 3EV001. http://dx.doi.org/10.4992/pacjpa.74.0_3ev001.

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28

Donnelly, Patricia. "Zen Buddhism, Sport Psychology and Golf: A Commentary." International Journal of Sports Science & Coaching 3, no. 1_suppl (2008): 247–50. http://dx.doi.org/10.1260/174795408785024153.

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29

Valiante, Gio. "Zen Buddhism, Sports Psychology and Golf: A Commentary." International Journal of Sports Science & Coaching 3, no. 1_suppl (2008): 237–44. http://dx.doi.org/10.1260/174795408785024252.

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30

Robinson, Simon. "Zen Buddhism, Sport Psychology and Golf: A Commentary." International Journal of Sports Science & Coaching 3, no. 1_suppl (2008): 251–53. http://dx.doi.org/10.1260/174795408785024298.

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31

Cohn, Patrick J. "Zen Buddhism, Sports Psychology and Golf: A Commentary." International Journal of Sports Science & Coaching 3, no. 1_suppl (2008): 245–46. http://dx.doi.org/10.1260/174795408785024360.

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32

Farthing, G. William. "The Self Paradox in Cognitive Psychology and Buddhism." Contemporary Psychology: A Journal of Reviews 38, no. 2 (1993): 139–40. http://dx.doi.org/10.1037/033020.

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33

Kang, Chris, and Koa Whittingham. "Mindfulness: A Dialogue between Buddhism and Clinical Psychology." Mindfulness 1, no. 3 (2010): 161–73. http://dx.doi.org/10.1007/s12671-010-0018-1.

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34

이경열. "The Comparision with Sati in Buddhism and Mindfulness in Psychology and Yoonoum in Won-Buddhism." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 71 (2013): 123–44. http://dx.doi.org/10.21457/kars..71.201306.123.

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35

Seeman, Don, and Michael Karlin. "Mindfulness and Hasidic Modernism." Religion and Society 10, no. 1 (2019): 44–62. http://dx.doi.org/10.3167/arrs.2019.100105.

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Amid growing interest in mindfulness studies focusing on Buddhist and Buddhism-derived practices, this article argues for a comparative and ethnographic approach to analogous practices in different religious traditions and to their vernacular significance in the everyday lives of practitioners. The Jewish contemplative tradition identified with Chabad Hasidism is worth consideration in this context because of its long-standing indigenous tradition of contemplative practice, the recent adoption of ‘mindfulness’ practices or terminology by some Hasidim, and its many intersections with so-called

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36

Et al., Phramaha Siyos Siriyaso (Chaleepriam). "A Model of Buddhist Participatory Education Management of Charity Schools in Buddhist Temples." Psychology and Education Journal 58, no. 1 (2021): 3682–86. http://dx.doi.org/10.17762/pae.v58i1.1362.

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The purpose of this research was to propose a model of Buddhist participatory education management of charity school in Buddhist temples. The research design was mixed methods research and three steps of research was divided. Step 1: Study the condition of participatory education management. Questionnaires was used for 400 administrators and teachers, data were analyzed by descriptive statistics which were frequency, percentage, mean and standard deviation. Step 2 Develop the model by interview 10 key informants, and Step 3 proposing the model by conducting focus group discussion with 9 expert

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37

Shaku, Tesshu. "The Psychology of Practice and Experience in Shin Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 36, no. 1 (1987): 176–78. http://dx.doi.org/10.4259/ibk.36.176.

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38

Sugamura, Genji, Yutaka Haruki, and Fusako Koshikawa. "Building more solid bridges between Buddhism and Western psychology." American Psychologist 62, no. 9 (2007): 1080–81. http://dx.doi.org/10.1037/0003-066x.62.9.1080.

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39

Kwee, M. G. T. "Space in mind: East-west psychology and contemporary Buddhism." Behaviour Research and Therapy 29, no. 4 (1991): 381–82. http://dx.doi.org/10.1016/0005-7967(91)90097-m.

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40

Zhang, Yichi. "Wilfred Bion's Annotations in The Way of Zen: An Investigation into His Practical Encounters with Buddhist Ideas." Psychoanalysis and History 21, no. 3 (2019): 331–55. http://dx.doi.org/10.3366/pah.2019.0311.

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Over the past three decades, several attempts have been made to juxtapose or connect Bionian theories with Buddhism. Previous studies have merely speculated on the associations between Bion and Buddhism – whether remarking on their similarities or drawing distinctions between them. In contrast, this article seeks to provide concrete evidence of Bion's deep interest in Zen Buddhism by analysing the annotations and underlinings in his personal copy of Alan Watts's The Way of Zen in order to shed further light on those aspects of Zen which most engaged Bion's attention. Five main themes are explo

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41

Piven, Jerry S. "Buddhism, Death and the Feminine." Psychoanalytic Review 90, no. 4 (2003): 498–536. http://dx.doi.org/10.1521/prev.90.4.498.23919.

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42

Samlin, Jason. "On the Skillful Integration of Buddhist Psychology and Short-Term Dynamic Psychotherapy." Pragmatic Case Studies in Psychotherapy 12, no. 4 (2016): 336. http://dx.doi.org/10.14713/pcsp.v12i4.1995.

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<p>In this article, I respond to commentaries by Morgan (2016) and Schacht (2016) regarding my presentation of the cases of Beth and Amy (Samlin, 2016).&nbsp; Addressing the dialectic raised between Morgan&rsquo;s (2016) support for and Schacht&rsquo;s (2016) skepticism towards the integration of Time-Limited Dynamic Psychotherapy (TLDP) and the Aversion/Attachment Model of Client Suffering (A/AMCS, I organize my response into three broad sections.&nbsp; First, I provide context as to the type of Buddhist tradition from which the A/AMCS draws.&nbsp; In this section, I

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43

Hunter, Jeremy P. "Being Arising: Buddhist Psychology Books:Being Arising: A Review of Going on Bdngby Mark Epstein and The Positive Psychology of Buddhism and Yoga." Anthropology of Consciousness 13, no. 2 (2002): 61–63. http://dx.doi.org/10.1525/ac.2002.13.2.61.

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44

Shantha, W. I. "PSYCHOLOGY OF BUDDHISM AND HEALING METHOD OF JAPANESE SELF-REFLECTION." Trames. Journal of the Humanities and Social Sciences 23, no. 3 (2019): 335. http://dx.doi.org/10.3176/tr.2019.3.05.

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45

McIntosh, William D. "East Meets West: Parallels Between Zen Buddhism and Social Psychology." International Journal for the Psychology of Religion 7, no. 1 (1997): 37–52. http://dx.doi.org/10.1207/s15327582ijpr0701_5.

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46

Hathaway, Mark D. "Overcoming Fear, Denial, Myopia, and Paralysis." Worldviews 21, no. 2 (2017): 175–93. http://dx.doi.org/10.1163/15685357-02002100.

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Drawing on insights from neuroscience, psychology, Buddhism, and the Beatitudes of Jesus, this paper explores the role emotions play in influencing human responses to the ecological crisis. While political, technological, and economic factors contributing to this crisis are often analyzed, emotional factors tend to be neglected or underestimated. Humans may be suffering from a condition analogous to the “myopia for the future” described by Antonio Damasio which impedes both our perception of the crisis and our response to it. Traditional Buddhist psychology’s analysis of the “three poisons” pr

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47

Veras, Roberto Peres. "Ilumina-Ação: diálogos entre a Gestalt-terapia e o Zen-Budismo." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 135. http://dx.doi.org/10.18065/rag.2008v14n1.18.

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The main purpose of this study is to establish the relationship between Gestalt-therapy and Zen-Buddhism universes, based on a conceptual analysis for contributing to Gestalt-therapy theoretical development. Gestalt model has been adopted as investigation methodology using the creation and destruction figures (gestalten). Initially it was determined Perls as the start up reference or initial figure, due to his interest in Zen-Buddhism. The analysis of his collected works and auto-biography has defined his contact with Buddhism and, as consequence, its reverberation in Gestalt-therapy creation.

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48

Diller, James W., and Kennon A. Lattal. "Radical behaviorism and buddhism: Complementarities and conflicts." Behavior Analyst 31, no. 2 (2008): 163–77. http://dx.doi.org/10.1007/bf03392169.

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49

Sasson, Vanessa R. "Buddhism and Children." Child Abuse & Neglect 38, no. 4 (2014): 593–99. http://dx.doi.org/10.1016/j.chiabu.2014.03.017.

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50

하현주. "On Cultivating Healthy Compassion - An Interdisciplinary Study of Buddhism and Psychology." BUL GYO HAK YEONGU-Journal of Buddhist Studies 54, no. ll (2018): 269–97. http://dx.doi.org/10.21482/jbs.54..201803.269.

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