Yoga Sūtras

The yoga system accepts the Sānkhya metaphysics, the fundamental variation being that consciousness is held to be supreme. The goal to be achieved is to attain this final state of pure consciousness. All obstacles, mental and physical, are subjugated and transcended. The method is the development of concentration by controlling all thought modes. It starts by the purification of the body by the control of posture and breathing. The mind is purified by the rejection of hindrances to the development of concentration. Both require a mandatory practice of the ethical ideals prescribed. The final goal of samādhi is not a post‐mortem state but realisable here and now. Many extraordinary capabilities acquired due to concentration are mere hindrances which are to be discarded. The Yoga Sūtras are four in number and made up pādās (steps). Only the first two sūtras are explained in a very sketchy manner.     

Data In Search Of A Principle: A Review Of Relational Frame Theory: A Post-Skinnerian Count Of Human Language And Cognition.

Responding to derived relations among stimuli and events is the subject of an accelerating research program that represents one of the major behavior analytic approaches to complex behavior. Relational Frame Theory: A Post‐Skinnerian Account of Human Language and Cognition (Hayes, Barnes‐Holmes, & Roche, 2001) offers a conceptual framework for this work and explores its implications for verbal behavior and a variety of other domains of complex human behavior. The authors dismiss Skinner's interpretation of verbal behavior as unproductive and conceptually flawed and suggest a new definition and a new paradigm for the investigation of verbal phenomena. I found the empirical phenomena important but the conceptual discussion incomplete. A new principle of behavior is promised, but critical features of this principle are not offered. In the absence of an explicit principle, the theory itself is difficult to evaluate. Counterexamples suggest a role for mediating behavior, perhaps covert, thus raising the question whether a new principle is needed at all. The performance of subjects in relational frame experiments may be a mosaic of elementary behavioral units, some of which are verbal. If so, verbal behavior underlies relational behavior; it is not defined by it. I defend Skinner's definition of verbal behavior and argue that an account of relational behavior must be integrated with Skinner's analysis; it will not replace it.     

Developmental kinesics: How children acquire communicative and non-communicative nonverbal behavior

This article is a position paper concerning the major issues in the study of children's acquistion of nonverbal behavior. In linguistic theory non-verbal behavior may be considered irrelevant, it may be condsidered the precursor of verbal language, or it may be viewed as an integral part of human communication which is verbal and nonverbal. The author opts for the latter theory. Concerning the relationship between what is innate and what is learned, the paper discusses that nonverbal expression is innate, but culture determines its forms and its uses. The paper then presents a brief history of Developmental Kinesics, explaining its technical difficulties and its methodological complexities. It proceeds by documenting the function of maternal nonverbal behavior towards the neonate. Finally, the paper treats the levels of analysis. A distinction is drawn between communicative and non-communicative nonverbal behavior. Its affective, emotional function relates to ego state; its regulatory function governs face-to-face interaction; and its referential, informative function pertains to the message proper. The child also acquires the non-interactional aspects of body movements which distinguish different peoples. Expression and perception must be studied separately; and finally, nonverbal behavior has to be correlated with verbal behavior and particular attention has to be focused on the double bind.     

Saying and doing: A contingency-space analysis

Correspondences between verbal responding (saying) and nonverbal responding (doing) may be organized in terms of the classes of verbal/nonverbal relations into which particular instances of verbal/nonverbal response sequences can enter. Contingency spaces, which display relations among events in terms of the probability of one event given or not given another, have been useful in analyses of nonverbal behavior. We derive a taxonomy of verbal/nonverbal behavior relations from a contingency space that takes into account two conditional probabilities: the probability of a nonverbal response given a verbal response and that probability given the absence of the verbal response. For example, positive correspondence may be said to exist as a response class when the probability of doing is high given saying but is otherwise low. Criteria for other generalized classes, including negative correspondence, follow from this analysis.     

The utility of verbal and behavioral assessments of value.

Subjects lived in a laboratory apartment for up to 30 days, engaging in ordinary activities such as reading, sewing, and artwork. The amount of time devoted to each activity was recorded and compared with periodic verbal ratings of the amount of time devoted to the activities. The verbal and observational assessments of the time distribution were very similar, but there were some discrepancies. Based on self-reports and on observation of time actually devoted to the activities, contingencies were arranged in which time devoted to one activity produced time available for a second activity. When the contingency relation was based on behavioral assessment, predictions of time redistribution were more accurate than when the relations were based on verbal assessment. The close correspondence between observed distributions of time and verbally assessed distributions was probably due to the well-specified situation and rigorous assessment methods. Contrary to some cognitive-behavioral accounts, the contingency results suggest that verbal assessment is not necessarily preferable to observation when the two make discrepant predictions. It is suggested that verbal reports might be used more often in behavior analysis in place of lengthy or difficult observations, and attention is drawn to a personality model that parallels important components of behavior analysis.     

No Outside,No Inside: Duality,Reality and Vasubandhu's Illusory Elephant

Some of the basic terminology of Yogācāra philosophy needs reevaluation. Whereas commentaries almost universally gloss the term dvaya (‘duality’) with some version of the phrase grāhya grāhaka ca (lit. ‘grasped and grasper’, but usually translated as ‘subject and object’), in fact this gloss is absent from the earliest strata. The term and its gloss are derived from separate streams of Yogācāra reasoning—one from discussions of linguistic conceptualization and the other from discussions of perception. Once we see that these two are distinct, it becomes clear that the commentarial literature asserts their identity in order to philosophically unify Yogācāra thought. One upshot of this is that even in this later assertion ‘duality’ refers not to the distinction between internal and external reality (as in ‘textbook’ Yogācāra), but to the falsely projected distinction between mental subjects and mental objects.     

THIS IS NOT B. F. SKINNER'S BEHAVIOR ANALYSIS: A REVIEW OF HAYES,STROSAHL, AND WILSON'S ACCEPTANCE AND COMMITMENT THERAPY

Acceptance and Commitment Therapy (Hayes, Strosahl, & Wilson, 1999) is an important addition to and extension of the growing field of clinical behavior analysis. The book provides a comprehensive introduction to a new therapy that is rooted in functional contextualistic philosophy and a “post-Skinnerian” behavior-analytic theory of verbal behavior. It begins with the assertion that language or verbal processes are at the heart of psychopathology and human suffering and goes on to describe a therapeutic approach that seeks to undermine these verbal processes and facilitate clients' active commitment to value-driven behavior change. Along the way, the book provides a compelling behavior-analytic account of a number of important but neglected issues in behavior analysis, including human suffering, the nature and function of private events, the self, suicide, anxiety, depression, values, responsibility, and commitment. In so doing, the book cogently challenges the unfortunately common but erroneous assertion that behaviorism does not and perhaps cannot address the complexity of the human condition. The present review provides a general overview of the book, summarizes its chapters, and raises a number of questions that might be addressed in future research.     

Convergences with behavior analysis: Recommendations from the rhetoric of inquiry

This analysis speculates on reasons why behavior analysis has not had the professional impact it desires, and suggests that increased contact with non-behavior-analytic research traditions and increased research in the area of verbal behavior may reverse the profession's fortunes. Behaviorists have accured a number of advantages from constituting themselves as a separate school in psychology. Nonetheless, school status can lead to isolation from other research traditions and can restrict communicative encounters with outside scholars to efforts to attack their research programs and defend one's own. Efforts to counteract these tendencies should help bring behavior analysis into the mainstream of contemporary social science research. In addition, if behavior analysts reconsider some of their assumptions about verbal and nonverbal behaviors and some of their methodological assumptions about how verbal behavior is to be studied, and if they place verbal behavior research on center stage, they may make substantive contributions to the contemporary multidisciplinary study of language.     

论佛教逻辑中推论前提的真实性问题

本文将陈那、法称因明与西方传统的三段论相比较,指出佛教逻辑从推论前提是否为真的角度来建立推论的基本规则即因三相;西方传统的三段论从形式是否有效的角度来建立推论的一般规则,这反映了佛教逻辑与西方逻辑的根本差异。本文首先指出佛教逻辑中的典型谬误即似因并非形式谬误,其致误之由在于前提为假。佛教逻辑从实质的角度来探讨有效性,不同于西方逻辑形式有效性的概念。佛教逻辑所说的推论其实都是论证。推论前提的真在何种程度上得到因三相的保证,又因陈那、法称因三相的不同而有区别。陈那的因后二相由于除宗有法的限制,只是前提为真的一种例证,其推论并非演绎;法称的因三相则全面保证了前提的真,其推论达到了演绎。法称恰恰是通过剖析推论前提为真的知识论基础从而改造了陈那因明,这体现了佛教逻辑的知识论性格。实际上,佛教逻辑关注前提的真,这已经预示了它在历史的发展中向佛教知识论（量论）的必然转化。     

Behaviorism, private events, and the molar view of behavior

Viewing the science of behavior (behavior analysis) to be a natural science, radical behaviorism rejects any form of dualism, including subjective-objective or inner-outer dualism. Yet radical behaviorists often claim that treating private events as covert behavior and internal stimuli is necessary and important to behavior analysis. To the contrary, this paper argues that, compared with the rejection of dualism, private events constitute a trivial idea and are irrelevant to accounts of behavior. Viewed in the framework of evolutionary theory or for any practical purpose, behavior is commerce with the environment. By its very nature, behavior is extended in time. The temptation to posit private events arises when an activity is viewed in too small a time frame, obscuring what the activity does. When activities are viewed in an appropriately extended time frame, private events become irrelevant to the account. This insight provides the answer to many philosophical questions about thinking, sensing, and feeling. Confusion about private events arises in large part from failure to appreciate fully the radical implications of replacing mentalistic ideas about language with the concept of verbal behavior. Like other operant behavior, verbal behavior involves no agent and no hidden causes; like all natural events, it is caused by other natural events. In a science of behavior grounded in evolutionary theory, the same set of principles applies to verbal and nonverbal behavior and to human and nonhuman organisms.     

B. F. Skinner: The Writer and His Definition of Verbal Behavior

Skinner's definition of verbal behavior, with its brief and refined versions, has recently become a point of controversy among behavior analysts. Some of the arguments presented in this controversy might be based on a misreading of Skinner's (1957a) writings. An examination of Skinner's correspondence with editors of scientific journals shows his sophisticated mastery of English and his knowledge of contemporary approaches of linguistics, and might help to settle the meaning of the passages involved in the controversy. A more precise definition of verbal behavior, deduced from Skinner's distinction between verbal and nonverbal operants, is suggested, and a possible reason why Skinner did not define verbal behavior in the terms proposed by this alternative definition is discussed. The alternative definition is more compatible with a functional approach to behavior and highlights what is specific to verbal behavior by pointing to the conventions of the verbal community. Some possible consequences of adopting this alternative definition are described.     

Some verbal behavior about verbal behavior

Beginning with behavior analysts' tendency to characterize verbal behavior as "mere" verbal behavior, the author reviews his own attempt to employ it to influence both his staff and policies of our government. He then describes its role in psychopathology, its effect on speakers in healing themselves and on engendering creativity. The paper ends by calling to our attention the role of verbal behavior in the construction of behavior analysis.     

THE INTERPLAY BETWEEN RELIGIOUS LEADERS AND ORGAN DONATION AMONG MUSLIMS

Bioethics and health researchers often turn to Islamic jurisconsults (fuqahā’) and their verdicts (fatāwā) to understand how Islam and health intersect. Yet when using fatwā to promote health behavior change, researchers have often found less than ideal results. In this article we examine several health behavior change interventions that partnered with Muslim religious leaders aiming at promoting organ donation. As these efforts have generally met with limited success, we reanalyze these efforts through the lens of the theory of planned behavior, and in light of two distinct scholarly imperatives of Muslim religious leaders, the ?ilmī and the islāhī. We argue for a new approach to health behavior change interventions within the Muslim community that are grounded in theoretical frameworks from the science of behavior change, as well the religious leadership paradigms innate to the Islamic tradition. We conclude by exploring the implications of our proposed model for applied Islamic bioethics and health research.     

From Yogācāra to Philosophical Tantra in Kashmir and Tibet

This paper outlines a shift in the role of self-awareness from Yogācāra to tantra and connects some of the dots between Yogācāra, Pratyabhijñā, and Buddhist tantric traditions in Tibet. As is the case with Yogācāra, the Pratyabhijñā tradition of Utpaladeva (10th c.) maintains that awareness is self-illuminating and constitutive of objects. Utpaladeva’s commentator and influential successor, Abhinavagupta (10th–11th c.), in fact quotes Dharmakīrti’s (7th c.) argument from the Pramā?avini?caya that objects are necessarily perceived objects (sahopalambhaniyama). That is, everything known is known in consciousness; there is nothing that can be known outside or separate from consciousness. This aspect of Pratyabhijñā thought is shared with Yogācāra. While Utpaladeva drew upon Yogācāra epistemology to formulate a differential construction of objects (via apoha), he departed from this theory to develop a distinctive monistic framework for the interpretation of subjectivity. By appealing to the ultimate reality of a singularly nonconceptual, transcendental subject rather than a plurality of (non)conceptual particulars, Utpaladeva appropriated Dharmakīrti’s epistemological model while turning it on its head. That is, Utpaladeva critiqued Dharmakīrti in one context (his external realism) while he is indebted to him in another (his epistemic idealism) to establish the framework for his own absolute idealism, where everything happens in and through the absolute self that is ?iva. Utpaladeva extended (or made explicit) the place of self-awareness in Yogācāra to formulate an absolute idealism that is the theoretic foundation for philosophical tantra. In this paper, I will chart a trajectory of this development, from Yogācāra to Pratyabhijñā, and show how a parallel development took place in tantric assimilations of Yogācāra in Tibet.     

Examining Hindu Ethics: The Three Yogas in Bhāgavata Purāṇa Commentaries

The object of this article is pre-colonial Hindu ways of distinguishing “the path of devotion” (bhakti-yoga) from “the path of knowledge” (jñāna-yoga) and “the path of work” (karma-yoga). It highlights how a developing religious group in early modern India explained and justified its path—its ethics, its ritual, its theology—while in conversation with the larger Brahminical tradition out of which it was emerging. I argue that early authors in the Chaitanya Vaishnava tradition such as Sanātana (c.1475–1554), Rūpa (c.1480–1554), Jīva (c.1510–1606), and Viśvanātha (fl. c.1650–1712) used the authority of the Bhāgavata-Purāṇa to elevate devotion to an ethical imperative by including and excluding the behaviors and the motives of the older and well-established paths like knowledge, works, and Patañjali’s yoga. Their ethics is connected to an ontology of god’s being in which the path of devotion is uniquely effective in revealing god’s being and uniquely salvific the among paths. I argue this discourse on the three paths is a type of Hindu ethics, but it is unclear how it might be reconstructed in rational terms to deal with contemporary issues and that its primary innovation for the time was the uncoupling of ethics from the caste system.     

Relational operants: processes and implications: a response to Palmer's review of Relational Frame Theory

Palmer has recently criticized Relational Frame Theory (RFT) on the grounds that it has developed data in search of a principle. In this reply, we show that he has done so by attacking fundamental concepts within behavior analysis itself, including the functional nature of an operant and contingencies of reinforcement as a behavioral process. His claim that RFT appeals to new behavioral principles to explain the development of relational operants is shown to be incorrect: As with any operant, RFT appeals to a history of contacted consistencies in contingencies across multiple ex-emplars to explain them. New principles only emerge later as a logically necessary extension of such operants if they exist--a view that Palmer failed to address or appreciate. Palmer's desire to see the use of methods other than matching-to-sample is proper but already largely satisfied in the empirical literature on RFT. We show Palmer's defense of Skinner's definition of verbal behavior to be illogical and unresponsive to the empirical challenge behavior analysis faces. Palmer's alternative common sense mediational associationistic account is another in more than a century of such accounts, all of which have failed empirically. At its root, Palmer's criticism is based on a mechanistic philosophy that is hostile to a traditional functional behavior analytic approach.     

佛教五蕴系统——一种信息加工模型

作为佛教基础教义的“五蕴”是对心理机能尤其是认知过程的高度概括——人类信息加工包括色蕴、受蕴、想蕴、行蕴和识蕴五大机能系统。色蕴对感官信息进行初级加工;受蕴进行信息的情绪编码;随后在想蕴阶段进行高级整合,完成信息的概念语言表征;行蕴则为信息加工提供能量及方向导控;识蕴负责信息储存、监控调节及信息输出,最终形成完整的认知判断。佛教五蕴提供了一种信息加工的新模型。