“Relational” vs. “Specific Stimulus” Learning in Discrimination

The problems of 514 male and female adolescents of 14 and 15 years of age were investigated using an open-ended questionnaire. While there was a high correlation between problem areas for boys and girls, boys reported more problems concerned with educational adjustment and girls more problems concerned with family adjustments. The mean number of reported problems by girls was significantly higher than those reported by boys. It was concluded that the problems of the Sydney adolescent are basically similar to those of adolescents in other Western cultures.     

Anthropology Of ‘Sinhala Buddhism’

Part of the general problem in the anthropology of Buddhism as I demonstrate in this article is that the theoretical significance of the fact that the category 'Buddhism' is a recent and Western invention has not been sufficiently appreciated. Therefore, the anthropology of ‘Sinhala Buddhism’ continues to address the ahistorical and essentialist questions of who are Buddhists and who are not. In my view, such questions can only serve to further establish the essentialist assumptions about ‘authentic Buddhism’. Contrary to that, I explain how recent scholarship has challenged such established academic assumptions as what Buddhism is and who Buddhists are, and proposes questions of a different kind.     

Contexts,Polarities, and Pluralism. Discussion of Slochower’s “Going Too Far: Relational Heroines and Relational Excess”

In her searching paper “Going Too Far: Relational Heroines and Relational Excess,” (this issue) Slochower finds the potential for excess as inherent in any psychoanalytic theory. I argue that context is key in understanding this phenomenon within relational psychoanalysis; what she describes may not be the case for other theories. The beginnings of relational theory as a movement, generational and radical, could lead to therapeutic overconfidence or certainty around countertransference insights and disclosures. Slochower sees an abundance of certainty in this stance, as well as pressure for premature mutuality. As a complement or balance to this intense mode of interpersonal engagement, Slochower elaborates her own work on holding, wherein the analyst “brackets” her experience and respects the patient’s need for privacy and nonimpingement. Uncertainty is an affirmative stance in letting the patient’s inner life come into being. There are a number of polarities in Slochower’s paper—between mutuality and privacy, certainty and uncertainty, and in the origin story of relational psychoanalysis between relational and classical theories. I argue that pluralism offers a path forward from polarities to a rich complex world of multiple possibilities and recognition of different minds and theories.     

Queering Buddhism or Buddhist De-Queering?

Abstract

This article examines how multiple axes of difference — race, ethnicity, class, gender, and sexuality — operate in the religious/spiritual lives of western convert LGBTQI Buddhists. Through an ethnographic study of a diverse LGBTQI Buddhist group in Oakland, California, it will reflect on emerging differences between western convert Buddhist LGBTQI practitioners. In particular, it examines how distinct populations of LGBTQI practitioners utilize the non-essentialist philosophy of Buddhism, showing how it can operate both conservatively as a way to reinforce heteronormativity and subversively as a way to challenge heteronormativity.     

Reconsidering Foucault’s dialogue with Buddhism

Against the backdrop of various interpretations and criticisms of Michel Foucault’s engagement with Buddhism, the focus of this article falls on the specific type of Zen Buddhism which he studied during his 1978 trip to Japan, and the possible relationship between its dynamics and those of his own research trajectory following the publication of The Will to Knowledge. In this regard, Foucault’s eschewal of the Engaged Buddhism of Thich Nhat Hanh and the Zen Buddhism of Taisen Deshimaru—both of which had risen to prominence in France by the late 1970s— and his concomitant interest instead in the teachings of Zen Master Omori Sōgen, in which Zen and the samurai code of bushidō were closely aligned, will be examined. Moreover, it will be argued that such preference on Foucault’s part was indicative of his eminently practical, rather than general philosophical, interest in Buddhism as a technology for the adversarial repositioning of subjectivity in relation to discourse. Finally, the implications of this for the abovementioned various interpretations and criticisms of Foucault’s engagement with Buddhism, will be considered.     

Problems with paccekabuddhas—decoding early Buddhism

Steven Collins's review (Religion 2:3 (July 1992), pp. 271–8) of my publication Ascetic Figures before and in Early Buddhism: the Emergence of Gautama as the Buddha, Berlin, New York, Mouton de Gruyter 1990) warrants an extended response for a variety of reasons. In a circumstance where a four‐thousand word review has not one positive thing to say about a book, then the principle of natural justice particularly cries out for the author's right of reply. If Collins's review should have the effect of putting off prospective readers of my book then my reply is designed to recuperate their interest. Notwithstanding, it does not take an adept in the art of hermeneutic suspicion to realize the review actually tells us much more about the reviewer than the book. I cannot think that frenzied expressions like ‘academic hooligan’, ‘hearer‐bashing’, ‘fantasy’, ‘biting the hand that feeds you, with a vengeance’ could so easily have poured forth from the pen of normally so gracious a reviewer, had this particular book not hit an emotive nerve—if nothing else!—and sent Collins into an unparalleled fit of moral panic. Indeed, I shall be so bold as to suggest that Collins's reaction to the book has less to do with questions of its scholarly credibility (though his academic posturing would have us believe otherwise): ‘the thesis is presented as historical scholarship, and so it must be judged on academic grounds’ (p. 274) than with Collins's own narrow, pedantic conception, or preconception, of Buddhist Studies. This means my rejoinder to Collins's review inevitably draws me into a discussion of broader methodological questions of general interest to the wider academic community as well as particular issues pertaining to Buddhist scholarship.     

Relational trauma in infancy. Psychoanalytic,attachment and neuropsychological contributions to parent–infant psychotherapy

Abstract

The paper argues that residential projects working mainly with those diagnosed schizophrenic are specialized work groups, in Bion's terms, operating upon the assumption of pairing, and illustrates this with reference to a period of organizational change at one such project. The reasons why this might be so are discussed, and are related to the central issue of hope and despair in work with those who are unlikely to recover.     

John S. Harding,Victor Sōgren Hori,and Alexander Souci,eds. Wild geese: Buddhism in Canada

Both Buddhism and Marxism have strengths and weaknesses in helping us to understand human experiences and social problems. Rather than trying to create a synthesis of the two perspectives, I attempt to discern the elements in each which can help us experience better lives and be more effective political activists. Buddhism identifies those understandings and practices which lead to greater happiness and less suffering in response to existential challenges that we all must face as mortal human beings, irrespective of the particular family, society, or historical era that we live in. But while Buddhism captures certain basic aspects of universal human experience, it does not take account of the interaction or dialectic between humans qua social beings and the relatively permanent social structures that humans both reinforce and challenge in the course of history. The latter is the province of a radical social theory, such as Marxism. At the same time, however, Marxism does not address the ways in which, at an experiential level, life causes suffering and anguish irrespective of the social context.     

Buddhism and Science: Allies or Enemies?

Buddhist teachings and modern science are analogous both in their approach to the search for truth and in some of the discoveries of contemporary physics, biology, and psychology. However, despite these congruencies and the recognized benefits of science, Buddhism reminds us of the dangers of a tendency toward scientific reductionism and imperialism and of the sciences' inability to deal with human moral and spiritual values and needs. Buddhism and science have human concerns and final goals that are different, but as long as the boundaries between them are not trespassed, they can be mutually corrective and allied to benefit humankind. Buddhism must be open to the discoveries of science about the physical world as must all religions today, but no matter how much it may have to modify some of its ancient beliefs, its basic truths—the truths about human suffering and its release—will remain untouched.     

Adolescents’ Social Reasoning About Relational Aggression

We examined early adolescents’ reasoning about relational aggression, and the links that their reasoning has to their own relationally aggressive behavior. Thinking about relational aggression was compared to thinking about physical aggression, conventional violations, and personal behavior. In individual interviews, adolescents (N = 103) rated the acceptability of relational aggression, physical aggression, conventional violations, and personal behavior, and justified their ratings. Results indicated that adolescents’ views about relational aggression are complex. Although gossip was viewed as very wrong (comparable to beliefs about physical aggression), exclusion was perceived to be somewhat acceptable (less wrong than conventional violations, but more wrong than personal behaviors). With regard to associations between beliefs about aggression and aggressive behavior, the results indicated that beliefs about gossip were associated with gossiping behavior, and that beliefs about physical aggression were associated with physically aggressive behavior. No links emerged between beliefs about exclusion and exclusionary behavior. Implications and suggestions for future research are discussed within the frameworks of social domain theory and social information processing models of aggressive behavior.     

Does Parental Relational Aggression Interact with Parental Psychological Control in the Prediction of Youth Relational Aggression?

In a sample of 117 youth and their parents, the associations between parental relational aggression, psychological control, youth gender, and youth relational aggression were examined. Boys with parents high on relational aggression and psychological control reported more relational aggression than boys with parents high on relational aggression and low on psychological control. Girls with parents low on relational aggression and high on psychological control reported more relational aggression than girls with parents low on relational aggression and psychological control. Results indicate youth may learn to use relational aggression from their parents, and have implications for intervention with relationally aggressive youth.     

Sermons in the Culture of Buddhism—Discussant's Remarks

Our panel's papers show a Buddhism alert to the moment and attuned to local realities. Culture by culture, our panellists capture Buddhism as a living tradition. Invaluable as these ethnographic insights are, seeing Buddhism's larger, enduring culture requires ethnology. In this wider perspective, set alongside Christianity and Islam, sermons distinguish world religions from indigenous religiosities that need no explanation. Over millennia, by preaching, world religions preserve the founder's practice and words, turn clerics to teaching rather than just dispensing sacraments, and protect a highly sophisticated moral understanding of everyday life from dissolving into the spontaneous spirituality and magical thinking that day-to-day living breeds.     

Relational Lacunae: Gaps in the Relational Literature and Clinical Practice? Commentary on Paper by Paul Wachtel

I question whether Wachtel’s assertion that there are gaps in the relational literature and residues of a one-person psychology is little more than a reflection of the relational tradition, which encompasses a multiplicity of perspectives. This notwithstanding, his paper helpfully addresses a neglected dimension of clinical practice and provides the opportunity to explore the evolution of Stephen Mitchell’s thinking about the baby as a psychoanalytic metaphor. In doing so, I briefly, if somewhat tangentially, discuss the structure of the inner world, the role of memory in psychoanalysis, the nature of transference, and the extent to which early experiences with caregivers influence adult intimate relationships. To further illuminate Wachtel’s theoretical and therapeutic model, I summarize Mitchell’s (2000) case study of Connie, focusing on his detailed inquiry into her everyday relationship with her husband.     

Beauty and Aesthetic Experience in Theravāda Buddhism

The following essay deals with the specificity of aesthetic experience and apprehension of beauty in the frame of Theravāda Buddhism. This essay is aimed, above all, to Western readers, since aesthetics and beauty, as an inherent quality of nature and works of art, are constitutive parts of the Western philosophical and cultural tradition. I consider texts written in Western languages and available in the Western debate. On the one hand, so far as aesthetics is concerned, as a philosophical reflection on beauty and art, Theravāda Buddhism may seem to be critical towards any kind of aesthetical experience. On the other hand, Theravāda Buddhism can offer a different and peculiar perspective on art and beauty. The aim is to demonstrate that there is a specific aesthetic experience in Theravāda Buddhism and this experience allows a different perception and use of the work of art and a different experience of beauty.     

Expecting More in Relationships – Implications of Relational Entitlement

Abstract

Sense of relational entitlement refers to what individuals’ believe they “should” expect from their romantic partner. When expectations are both unrealistic and not met by one’s partner, there is a potential for adverse consequences. Researchers surveyed 195 female participants between the ages 18-60. The study examined the influence of one’s sense of relational entitlement with varying conflict strategies. The findings revealed that extreme forms of one’s sense of relational entitlement was associated with conflict strategies like verbal aggression, and control & domination. Thus, one’s sense of relational entitlement appears to play a significant role in how individuals handle conflict.     

Contemporary MFT Models’ Alignment with Relational Common Factors

Common factors theorists believe that therapy is effective, not only because of model specific elements, but also, because of common factors that cut across various treatment models. Common factors include extra-therapeutic factors such as treatment setting, therapeutic alliance, therapist variables and client variables. Common factors researchers have proposed a set of relational common factors that are unique to the practice of marriage and family therapy, including the ability to conceptualize difficulties relationally and the ability to disrupt dysfunctional relationship patterns. In this paper, I analyze and compare relational common factors in three contemporary models: narrative therapy, solution-focused therapy and cognitive-behavioral therapy. Finally, I discuss significant implications for theorizing, training and supervision.