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首页> 外文学位 >THERAVADA BUDDHISM AND JUNGIAN PSYCHOLOGY: A COMPARATIVE STUDY (PSYCHOTHERAPY, EASTERN PSYCHOLOGY, MEDITATION)
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THERAVADA BUDDHISM AND JUNGIAN PSYCHOLOGY: A COMPARATIVE STUDY (PSYCHOTHERAPY, EASTERN PSYCHOLOGY, MEDITATION)

机译：THERAVADA佛教与JUNGIAN心理学：一项比较研究（心理治疗，东方心理学，冥想）

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摘要

Jungian psychology and psychotherapy was compared with Theravada Buddhism. Several methods were employed: a review of literature, including a review of Jung's writings on Eastern disciplines; a theoretical exposition; and a practical case-study approach.;The latter involved meditation teachers and Jungian analysts who responded to interviews of counseling clientele. This approach found little similarity between the two groups. The Jungians leaned toward a description of the suffering and emphasized a facilitation of the individual's natural growth processes. This emphasis naturally precluded the formulation of clear goals for the clients. Buddhists were more oriented toward the causes of suffering, and although they also valued an empathic, therapeutic environment, they went beyond this with a repertoire of specific strategies for therapy, i.e., moral conduct and meditation. Compared to the Jungians, Theravada goals for therapy were more clearly delineated, idealistic, and virtuous.;This data supported the theoretical treatment which found that one of the major distinctions between the two disciplines is between the Theravada ideal of perfection and the Jungian goal of psychic balance. This major distinction arises from two opposing concepts of the psyche: the Jungian view that the conscious and unconscious are clearly demarcated, and the Buddhist view that the conscious/unconscious dichotomy is a continuum. The former requires that the unconscious realm always remain; the latter allows for an expansion of consciousness wherein it replaces unconsciousness.;In the Buddhist system, ignornace is the common root of all mental suffering, which implies that psychic suffering can be addressed simultaneouly and eventually eliminated entirely by uprooting ignorance. The Jungian view holds that "normal" suffering is inevitable and constitutes life itself, and only "neurotic" suffering, which arises from the discrepancy between a conscious attitude and the trend of the unconscious, can be eliminated. This idea stems from Jung's theory of opposites, which is not acknowledged by Theravadins.;These two transpersonal disciplines are irreconcilable and are antipathetic in most respects. Not only do they differ in their approach to helping individuals, but even their ideals are in opposition. Theravadins would find the Jungian goals unsatisfactory, and the Jungians would find the Theravada goals impossible or at best undesirable.
机译：荣格人的心理和心理治疗与上座部佛教进行了比较。采用了几种方法：文献综述，包括荣格关于东方学科的著作的回顾；理论上的论述；以及个案研究的实用方法。后者包括冥想老师和Jungian分析人员，他们对咨询客户的访谈做出了回应。这种方法在两组之间几乎没有相似之处。荣格人倾向于描述苦难，并强调对个人自然成长过程的促进。这种强调自然会阻止为客户制定明确的目标。佛教徒更加关注苦难的根源，尽管他们也重视移情的治疗环境，但他们通过一系列特定的治疗策略（即道德行为和冥想）超越了痛苦。相较于荣格主义者，Theravada的治疗目标更加清晰，清晰，理想且有美德。该数据支持理论治疗，发现这两个学科之间的主要区别之一是Theravada的完美理想与荣格的目标之间。心理平衡。这种主要的区别来自于心理的两个相对的概念：荣格认为有意识的和无意识的界限已被明确划定，佛教徒认为有意识/无意识的二分法是一个连续的观点。前者要求潜意识领域始终存在。在佛教体系中，无知是所有精神苦难的共同根源，这意味着可以同时解决精神苦难，并最终通过根除无知而完全消除。荣格的观点认为，“正常”的痛苦是不可避免的，它构成了生命本身，只有由有意识的态度和无意识的倾向之间的差异引起的“神经性”痛苦才可以消除。这个想法源于Theravadins并未承认的荣格的对立理论。这两个超个人学科在许多方面都是不可调和的，并且充满反感。他们不仅在帮助个人的方法上有所不同，而且甚至与他们的理想都背道而驰。 Theravadins会发现Jungian的目标不能令人满意，Jungians会发现Theravada的目标是不可能的，或至多是不可取的。

著录项

  • 作者

    GOODPASTER, JEFFERY ROGER.;

  • 作者单位

    California Institute of Integral Studies.;

  • 授予单位 California Institute of Integral Studies.;
  • 学科 Psychology.
  • 学位 Ph.D.
  • 年度 1984
  • 页码 272 p.
  • 总页数 272
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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