Buddhist psychology: A review of theory and practice

Silva, Padmal de

doi:10.1007/bf02686862

Cited by 24 publications

(10 citation statements)

References 10 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…A striking similarity between REBT and Zen is the premise that human existence is essentially rooted in suffering (deSilva, 1984(deSilva, , 1990Kwee & Ellis, 1998). From a Buddhist perspective to live means to suffer and as such life is generally unsatisfactory; suffering in turn is caused by craving or desire and can only be ended via the cessation of craving or desire (Ronruen, 1998).…”

Section: Alleviation Of Suffering and Hasslementioning

confidence: 92%

“…it is foolish to see any other person as the cause of our own misery or unhappiness'' (Storig, 1964, p. 93). In successfully navigating the Noble Eightfold Path, the individual attempts to see reality as it is, without distortions arising from the various factors that characterize the unenlightened person's functioning (deSilva, 1990). An integral aspect of reaching the state of satori is the freeing of one's perceptions from these distorting internal influences; when one reaches a state of perfection, one's perceptions become free of such distortions and allow for a rational appraisal of the objects (or events) (deSilva, 1990).…”

Section: A-b-c's and The Middle Waymentioning

confidence: 98%

“…More specifically, the Buddha espoused the view that the rational man incorporates the idea of the Middle Way into eight paths of life: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (deSilva, 1990). In following the right (or rational) aspects inherent to the Middle Way, the individual expedites and ensures his steady progression toward satori.…”

Section: A-b-c's and The Middle Waymentioning

confidence: 99%

“…recognizing the real noumenon of a person, his original feature, not necessarily recognizing the real substance of various acts'' (Ross, 1960, p. 45). Paradoxically, this self-recognition is tantamount to the disidentifying of one's self with one's overt and covert behaviour and signifies the termination of the cycle of suffering due to the cessation of craving (deSilva, 1990).…”

Section: Alleviation Of Suffering and Hasslementioning

confidence: 99%

See 3 more Smart Citations

Albert Ellis and the Buddha: rational Soul Mates? A comparison of Rational Emotive Behaviour Therapy (REBT) and Zen Buddhism

Christopher

2003

Mental Health, Religion & Culture

View full text Add to dashboard Cite

Although religion and psychology are generally conceived of as distinct domains, the theoretical underpinnings of certain psychological theories are inextricably related to religious ideology. This relationship is perhaps best exemplified by the theoretical and applied similarity between Buddhist principles and Albert Ellis's Rational Emotive Behaviour Therapy (REBT). Sharing a common purpose, both the Buddha and Ellis set out to improve the human condition, and to do so in a rational, empirical manner. The significance of these parallels is discussed in relation to the incorporation of early Buddhist and Zen Buddhism concepts into the current practice of REBT.

show abstract

Section: Alleviation Of Suffering and Hasslementioning

confidence: 92%

Section: A-b-c's and The Middle Waymentioning

confidence: 98%

Section: A-b-c's and The Middle Waymentioning

confidence: 99%

Section: Alleviation Of Suffering and Hasslementioning

confidence: 99%

See 2 more Smart Citations

Albert Ellis and the Buddha: rational Soul Mates? A comparison of Rational Emotive Behaviour Therapy (REBT) and Zen Buddhism

Christopher

2003

Mental Health, Religion & Culture

View full text Add to dashboard Cite

show abstract

“…In accordance with De Silva (1990) we think that Buddhist theories of mind offer testable propositions, and these can be fruitfully linked with psychological theories of social cognition in the academic north/west. For example, Buddhist theories of karma and psychological theories of social cognition both propose that when people behave in cooperative ways, they tend to interpret future events in more pro-social ways than they would otherwise (Bruner, 1957;Tsongkhapa, 2000).…”

Section: Testing Karmamentioning

confidence: 99%

Philosophical commitments, empirical evidence, and theoretical psychology

Allen

Clough

2014

Theory & Psychology

View full text Add to dashboard Cite

The philosophical or theoretical commitments informing psychological research are sometimes characterized, even by theoretical psychologists themselves, as nonempirical, outside the bounds of methodological consideration, and/or nonrational. We argue that this characterization is incoherent. We illustrate our concern by analogy with problematic appeals to Kuhn's work that have been influential in theoretical psychology. Following the contemporary pragmatist tradition, we argue that our philosophical/theoretical commitments are part of our larger webs of belief, and that for any of these beliefs to have meaning their content must be informed by our practical engagement with the world, i.e., they are based on empirical evidence, broadly construed. It is this empirical basis that allows us to recognize our commitments at all and rationally to assess and criticize them when necessary. We conclude by demonstrating a rational assessment of the philosophical/theoretical commitments underlying a recent study in the social psychology of religion. Keywordsholism, Kuhn, philosophy of science, pragmatism, social psychologyWe focus critical attention on instances in the theoretical psychology literature where the philosophical or theoretical commitments accompanying psychological research are characterized as worldviews, as nonempirical, and/or nonrational, as existing outside the

show abstract

The Effect of Four Years of Participation in a Tibetan Buddhist Retreat on Perceptions of Physiological and Psychological Well‐Being

Maclachlan

McAuliffe

Page

et al. 1999

Counseling and Values

View full text Add to dashboard Cite

The researchers assessed the effect of participation in a Tibetan retreat at a center in Scotland over a 4‐year period using the General Health Questionnaire‐60 (Goldberg & Williams, 1988) and the Perceived Stress Scale (Cohen, Kamarck, & Mermelstein, 1988), Residence at the retreat center did not show any harmful or beneficial effects on the participants' levels of stress and general health as measured by these scales.

show abstract

Buddhist psychology: A review of theory and practice

Cited by 24 publications

References 10 publications

Albert Ellis and the Buddha: rational Soul Mates? A comparison of Rational Emotive Behaviour Therapy (REBT) and Zen Buddhism

Albert Ellis and the Buddha: rational Soul Mates? A comparison of Rational Emotive Behaviour Therapy (REBT) and Zen Buddhism

Philosophical commitments, empirical evidence, and theoretical psychology

The Effect of Four Years of Participation in a Tibetan Buddhist Retreat on Perceptions of Physiological and Psychological Well‐Being

Contact Info

Product

Resources

About