مشخصات مقاله:
عنوان فارسی مقاله:
توسعه احساس ما از خود به عنوان دفاعی در برابر افکار مهاجم: از روانشناسی بودایی تا روانکاوی
عنوان انگلیسی مقاله:
The development of our sense of self as a defense against invading thoughts: From Buddhist psychology to psychoanalysis
کلمات کلیدی مقاله:
حس نفس، روانشناسی بودایی، روانکاوی، افکار مزاحم، مکانیزم دفاعی، شناسایی با متجاوز
کلمات کلیدی انگلیسی:
sense of self – Buddhist psychology – Psychoanalysis – Intrusive thoughts – Defense mechanism – Identification with the aggressor
مناسب برای رشته های دانشگاهی زیر:
روانشناسی
مناسب برای گرایش های دانشگاهی زیر:
روانشناسی عمومی
وضعیت مقاله انگلیسی و ترجمه:
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فهرست مطالب:
Abstract
Keywords
1. Introduction
2. Invading thoughts
3. Developmental perspectives
3.1. Traumatic events as the cradle of thought
3.2. Absences as attacks that trigger thoughts
4. Identification with the invader
5. Discussion
Funding
Acknowledgements
References
قسمتی از مقاله انگلیسی:
1. Introduction
In various fields of study, the phenomenological and ontological status of the self are controversially debated. No-self accounts have a long philosophical tradition and are nowadays often linked to Buddhist psychology (Albahari, 2006; Chadha, 2017; Krueger, 2011; Sideritis, Thompson, & Zahavi, 2011). The dialogue between Buddhism and psychoanalysis has a long tradition and gained some popularity with the publication of Zen Buddhism and Psychoanalysis by Fromm, Suzuki and De Martino (1960). However, the concept which presumably distinguishes both approaches most – the notion of no-self (Sanskrit: anatman � ) – is often not the main focus of this dialogue. This is surprising, since the no-self doctrine is supposedly the “most well-known and controversial aspect of Buddhist thought” (Krueger, 2011, p. 30). From a Buddhist perspective, the self is considered to be an illusion or fiction, arising from our identification with mental content (Albahari, 2006; Fasching, 2008; see also; Krueger, 2011). However, Gallagher and Zahavi (2008) correctly state that even if the self only had a fictional status, it must still be explained why this fiction arises, or, in other words, why we identify with mental content in the first place. According to Engler (2003), Buddhist psychology does not address this question: “While it describes in great detail the process of identification by which the experience of being a separate self can arise, Buddhist thinking doesn’t explain why we construct our experience in this way” (p. 53). He continues: Why would we represent ourselves to ourselves in just this way if it only produces suffering, as Buddhism maintains? This doesn’t make sense. We have to assume that every mental structure, every pattern of behavior, emerges only because it is an attempt at adaptation, either to meet a specific developmental task or to deal with some internal or external need (Engler, 2003, p. 53).