#LISENCE KEY CHRONOS SOHO NOTES FULL#

This necessitates deferring philosophizing to a constant and endless practice that upholds an ethics of solidarity.

My key argument is that any notion of epistemology is inadequate when divorced from its intra-connection to being and practice that have inherent ethical and moral relevance. Building upon this deconstruction/reconstruction, Zen Buddhist practice is drawn upon to further illuminate the potential to center psychology through the praxis of knowing as being, which is nontotalizing and always open to uncertainty and fallibility.

Integrating insights from critical communicative pragmatist perspectives and Zen Buddhism, this paper outlines what constitutes limits to knowledge and contests the boundary of epistemology, in relation to psychology as a natural science, social science, and critical science. This article explores the possibility of a praxis-oriented philosophical foundation for psychology through investigating the limits to knowledge. The results highlight a need for a more holistic approach in the study of the self by incorporating different aspects of the self and by better integrating theories of the self and their related empirical investigations.Ĭritical epistemological reflection facilitates disciplinary self-reflection, and yet the limitation of this practice needs to examined. With regard to the way in which theories inform empirical investigations, most empirical studies were informed by neuroscience and psychological theories rather than Buddhist-based theories. The greatest complexity in the way that the self was studied and the highest integration between theoretical and empirical investigations was seen in the study of intrapersonal aspects, followed by relational and transcendental aspects. Of these, most studies investigated intrapersonal aspects of the self, followed by relational and transcendental aspects. The outcomes were theories of the self that were examined using a narrative synthesis.Ī total of 51 empirical and 63 non-empirical articles were identified as directly investigating the self within the mindfulness literature.

#LISENCE KEY CHRONOS SOHO NOTES FULL#

All empirical and non-empirical studies available in full text that included a conceptualization of the self within a mindfulness-based framework or intervention were included. Searches were carried out in PsycINFO, MEDLINE, and EMBASE databases. The current study systematically reviews the conceptualization and study of the self within the mindfulness literature. To empirically investigate how mindfulness impacts the self, researchers must effectively explicate the self and hone the methods used to study it. One of the primary goals of Buddhist-inspired mindfulness practice is to enable practitioners to gain insight into the nature of the self and, as a result, increase their wellbeing. This chapter will be concluded with a critical examination of the larger sociocultural contexts and system imperatives that might have simultaneously given rise to the popularity of Zen in psychotherapy while subjected it to truncation and objectification. We also include a brief clinical case discussion to illustrate how a Zen-informed therapy process might unfold in practice. Grounded in this overarching vision, we will feature specific examples of their cross-fertilization drawing from classical psychotherapy orientations as well as representatives of contemporary mindfulness-based psychotherapy movements.

We argue that although the two traditions grew out of drastically diverging historical roots and manifest in varying forms, they share underlying understanding and aims related to the nature of the self and the process of self-development toward liberation. We will first provide a brief historical sketch about the synergy between Zen and psychotherapy, which lead to a discussion on a few key concepts that draw resonance and dissonance between Zen and psychotherapy. of Springfield College, and Daniel Rodriguez Ramirez, M.Ed of University of California Santa Cruz, aim to entertain this very question and provide a multilayered critical reflection and epistemological critique. Many may wonder where Buddhism, a 2500-year-old Eastern religion, and psychotherapy, a Western invention of psychological treatment, converge and diverge? In this chapter, Peiwei Li, Ph.D. On the surface, the two disciplines seem incompatible: Psychotherapy wants to develop the self, whereas Zen tries to get rid of the self. In recent years, there has been an unprecedented influence of Zen Buddhism in Western psychology and psychotherapy.

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