Paradigms of the Self in Buddhism and Christianity

Ching, Julia

doi:10.2307/1389935

Cited by 15 publications

(8 citation statements)

References 3 publications

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“…Previous research suggests that Christian belief and practice that emphasize human sinfulness [13] may weaken positive attitude toward the self [14] , [15] and reduce neural encoding of self-relatedness of personality trait words [17] . In two experiments the current work tested the hypothesis that the influence of Christian belief and practice on self-related processing may extend into the perceptual domain by reducing the implicit positive association with self-face and weakening the self-face advantage during face recognition.…”

Section: Discussionmentioning

confidence: 99%

“…Christians constitute a minority group of members of the Chinese society and are dominated by Protestant fundamentalism [12] . Christian fundamentalists put a heavy emphasis on human sinfulness [13] and such belief of human nature leads to a negative self-image and a call for denial of the self in Christians [14] , [15] . Our recent study has shown that Christian fundamentalists’ belief and practice affect self reflective thoughts of personality traits by weakening encoding of self-relevance of trait words in a self-referential task [16] in Christian compared to Atheist Chinese [17] .…”

Section: Introductionmentioning

confidence: 99%

“…Because Christian fundamentalists’ belief and practice result in negative self-image or denial of the self [13] – [15] , we hypothesized that the IPA with self-face in Chinese Christians is weakened relative to that in Chinese atheists. In addition, as self-face advantage reflects positive attitude toward the self [5] , weakened IPA with self-face may consequently reduce self-face advantage in Christians.…”

Section: Introductionmentioning

confidence: 99%

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Is the Self Always Better than a Friend? Self-Face Recognition in Christians and Atheists

Han

2012

PLoS ONE

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Early behavioral studies found that human adults responded faster to their own faces than faces of familiar others or strangers, a finding referred to as self-face advantage. Recent research suggests that the self-face advantage is mediated by implicit positive association with the self and is influenced by sociocultural experience. The current study investigated whether and how Christian belief and practice affect the processing of self-face in a Chinese population. Christian and Atheist participants were recruited for an implicit association test (IAT) in Experiment 1 and a face-owner identification task in Experiment 2. Experiment 1 found that atheists responded faster to self-face when it shared the same response key with positive compared to negative trait adjectives. This IAT effect, however, was significantly reduced in Christians. Experiment 2 found that atheists responded faster to self-face compared to a friend’s face, but this self-face advantage was significantly reduced in Christians. Hierarchical regression analyses further showed that the IAT effect positively predicted self-face advantage in atheists but not in Christians. Our findings suggest that Christian belief and practice may weaken implicit positive association with the self and thus decrease the advantage of the self over a friend during face recognition in the believers.

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Is the Self Always Better than a Friend? Self-Face Recognition in Christians and Atheists

Han

2012

PLoS ONE

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“…Given that religion deeply influences people's understanding of themselves, different religious teachings may lead to the recruitment of different cognitive processes during self‐referential thought. For example, to the extent that Christianity encourages people to judge themselves through the eyes of God (Ching, 1984), Christians might be expected to consider the self from a more distal vantage when making self‐judgments. In a study consistent with this claim (Han et al ., 2008), Christian and non‐religious Chinese participants judged themselves and familiar others.…”

Section: Recent Researchmentioning

confidence: 99%

Cultural neuroscience

Ames

Fiske

2010

Asian J of Social Psycho

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Cultural neuroscience issues from the apparently incompatible combination of neuroscience and cultural psychology. A brief literature sampling suggests, instead, several preliminary topics that demonstrate proof of possibilities: cultural differences in both lower-level processes (e.g. perception, number representation) and higher-order processes (e.g. inferring others’ emotions, contemplating the self) are beginning to shed new light on both culture and cognition. Candidates for future cultural neuroscience research include cultural variations in the default (resting) network, which may be social; regulation and inhibition of feelings, thoughts, and actions; prejudice and dehumanization; and neural signatures of fundamental warmth and competence judgments.

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“…He does not blindly...prescribe [a] remedy to all and sundry. He corrects those with a nihilistic tendency by affirming the self....To those addicted to the dogmatic belief in a changeless substantial ātman...he teaches the 'no-self doctrine' as an antidote: his ultimate teaching is that there is neither self nor not-self as these are subjective devices (quoted in Julia Ching, 1984). 3…”

Section: Introductionmentioning

confidence: 99%

Neither ātman Nor anattā: Tapering Our Conception of Selfhood

Briggs¹

2017

Comp. Philos.

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I provide critical discussion of conception of and talk of psychic integration which I take to be both excessive and deficient; these viciously extreme positions are championed by the Apostle Paul and St. Augustine (and both their religious and their secular cultural descendants in the West), and by Jacques Lacan and María Lugones (and their contemporaries), respectively. I suggest that we must negotiate a Buddhist-inspired understanding located between these extremes in endorsing any acceptable conception of the self, generally speaking-a conception which, contra the strong antirealist about selves, allows for the continued use of selfhood in everyday discourse, but which, contra the strong realist about selves, does not fall into an unhealthy idealization of anything approximating perfect psychic wholeness.

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Paradigms of the Self in Buddhism and Christianity

Cited by 15 publications

References 3 publications

Is the Self Always Better than a Friend? Self-Face Recognition in Christians and Atheists

Is the Self Always Better than a Friend? Self-Face Recognition in Christians and Atheists

Cultural neuroscience

Neither ātman Nor anattā: Tapering Our Conception of Selfhood

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