Reason,Irrationality and Akrasia (Weakness of the Will) in Buddhism: Reflections upon Śāntideva’s Arguments with Himself

Let it be granted that Buddhism has, e.g., in its logical literature, detailed canons and explicit rules of right reason that, amongst other things, ban inconsistency as irrational. This is the normative dimension of how people should think according to many major Buddhist authors. But do important Buddhist writers ever recognize any interesting or substantive role for inconsistency and forms of irrationality in their account of how people actually do think and act? The article takes as its point of departure a recurring theme in the writings of the 8th Century Indian Buddhist thinker, ?āntideva, who subjects his own behaviour and thought to minute scrutiny in argumentation with himself, only to be puzzled at his own seemingly irrational persistence in ways of thinking that he knows to be wrong and actions that he knows to be worse courses. The Buddhist’s situation is profitably comparable to issues of akrasia, weakness of the will, that are taken up by Plato, Aristotle and many modern philosophers, including notably Donald Davidson and David Wiggins.     

Ethnic role taking: The effects of preference and self-identification(1)

Children aged 6 to 9 years were asked to take the role of people from different ethnic groups. They were to do this by attributing kinship preferences to persons from their own ethnic group, from their most liked ethnic group and from their most disliked ethnic group. The first experiment conducted with White Americans demonstrated that they were able to attribute similar-ethnicity preferences to people from their own and from their liked ethnic group, but not to people from a disliked group. Two sorts of errors were made: those resulting from egocentrism and those resulting from undifferentiated perception. A second experiment was conducted with Canadian Indian children in which more extensive attitude and perception measures were taken. Multiple regression analyses suggested that kinship attribution was based more on similarity between role person and kin than it was on the child's own egocentric preferences. The Indian children also made fewer errors on the disliked role. This was discussed in terms of conflicts about group identity and preferences.     

Absolute-Brahma: Royce and the Upanishads

While acknowledging a certain affinity between his own thought and the Vedanta concept of a world-soul or universal spirit, Josiah Royce nevertheless locates this concept primarily in what he terms the Second Conception of Being—Mysticism. In his early magnum opus, The World and the Individual (1990. New York, NY: Macmillan), Royce utilizes aspects of the Upanishads in order to flesh out his picture of the mystical understanding of and relationship to being. My primary concern in the present investigation is to introduce some nuance into Royce’s conception of Indian thought, which may then serve to suggest similar possibilities for nuance for Royce’s conception of the Absolute. I will attempt to do in two primary ways: first, I will consider Royce’s use of Indian thought via the Upanishads in explicating his second historical conception of Being. I will then turn briefly to Emerson’s poem ‘Brahma’ and the Bhagavad Gita to see if a certain reversal that occurs in both places problematizes Royce’s depiction of the universal spirit in Indian thought as well as opens up new possibilities for Royce’s own Absolute.     

Why is Gandhi Wise? A Cross-Cultural Comparison of Gandhi as an Exemplar of Wisdom

This study explores cross-cultural differences in why Mohandas (Mahatma) Gandhi is nominated as an historical exemplar of wisdom. We compare the answers of emerging adults (aged 18–30) from three populations: Indian citizens, Canadian citizens, and Indian immigrants to Canada. Chi-square analyses showed that these groups emphasize significantly different aspects of Gandhi’s wisdom: Canadian citizens see Gandhi’s wisdom as practical and intellectual; Indian citizens see Gandhi’s wisdom as practical and benevolent; Indian immigrants to Canada consider Gandhi to integrate benevolent, intellectual, and practical aspects of wisdom; they also differ significantly in attributes associated with their implicit theory about his wisdom. Participants who know more about Gandhi also claim that he had a greater impact on their own lives. These findings suggest that historical exemplars of wisdom are filtered through the sociocultural contexts of each participant’s own lived experience, but that they still can be an inspiration in personally meaningful ways.     

Indigenous Theology in its Latin American Setting

This article explores the emergence of Indian theology at the Latin American level. Indian theology appeared in the church of Latin America over the last 20 years. This branch of theology is a rethinking or reshaping of what existed there during the pre‐Columbian period and incorporating the most valuable contributions of the Christian faith. These were brought to the people during the first 50 years of the evangelism. ‘Indian theology’ therefore comes down to us from the distant past, a collective movement by the indigenous grassroots, indigenous leaders, and supporters of the indigenous cause within the church. Indian theology has taken different forms in Latin America: within the churches; within the people's own traditions, independently of the churches; and within indigenous social movements. Building bridges between people of diverse views through dialogue is leading to increased understanding and respect.     

Talking about unemployment with school-leavers

Research is reported concerning the views of a variety of professionals as to appropriate ways of talking about unemployment with 16-year-old school-leavers. Preparation in schools for the possibility of unemployment is discussed, as well as issues for those in contact with young people without a job after they leave school. The ways in which professionals talk to young people about unemployment appear to vary substantially. The findings suggest that in adopting a particular approach a professional will be influenced by his beliefs about the labour economy, by his perceptions of young people's wants and needs, and by his own capacity to cope with the feelings involved in re-examining his role in relation to unemployed young people.     

Practising family therapy in India: how many people are there in a marital subsystem?

Systemic therapy would appear to be a viable form of treatment for people who exist in cultures that contain complex, extended family systems, such as those found in India. The practice of family therapy in India has evolved from Western concepts. These concepts appear to offer Indian therapists relevant and practical ways of working with families. However, some of these concepts need modifying before they can be used in an Indian context. Indian families may have very different worldviews and ideas of 'self' compared to families in the West, leading to different family organization. The situation can be further complicated by the cultural norms of therapists themselves. Therapists in India are often highly educated, come from upper-middle-class families and have been exposed to different cultures. They increasingly share many of the values of their counterparts in the West. At the same time, they retain aspects of their own cultural heritage, which is also the dominant culture for a large number of the families with whom they work. Thus, not only must Indian family therapists seek to work in culturally appropriate ways; they must also tolerate their own internalized conflicts regarding differing cultural norms. With the use of clinical data, this paper describes some of the personal and professional problems experienced by an Indian family therapist working with Western constructs of family organization.     

Rethinking Advaita Within the Colonial Predicament: the ‘Confrontative’ Philosophy of K. C. Bhattacharyya (1875–1949)

I shall examine in this paper the distinctive way in which the prominent Indian philosopher Krishnachandra Bhattacharyya (1875–1949) engaged with Advaita Vedānta during the terminal phase of the colonial period. I propose to do this by looking, first, at ways in which Krishnachandra understood the role of his own philosophizing within the colonial predicament. I will call this his agenda in ‘confrontative’ philosophy. I shall proceed, then, by sketching out the unique manner in which this agenda was successfully enacted through his engagement with the Advaitic notion of self-knowledge. Finally, I will suggest that putting K. C. Bhattacharyya’s thought into the historical perspective of cross-cultural philosophy will reveal a number of shortcomings that need to be revised in a postcolonial setup.     

Mahatma Gandhi’s Pragmatic Spirituality: Its Relevance to Psychology East and West

M. K. Gandhi is no academic psychologist; but his philosophy and practice of pragmatic spirituality have important implications for psychology in general and Indian psychology in particular. Psychology as taught and practised in India is mostly Western and not Indian psychology. Indian psychology is an emerging system of psychology with its roots in classical Indian thought. According to Gandhi, the person is instinctively brute, but inherently spiritual. Consequently, he/she has on the one hand natural attraction to sensory gratification and indulgence, selfish desires and craving. On the other hand, he or she aspires for self-realization. Human development is a dialectical process where people seek to find a workable synthesis between sensory indulgence and spiritual aspirations, between egotistic selfishness and altruistic urges. Gandhi’s life provides an excellent case study of the ways of spiritual development. The techniques he crafted like satyagraha and the strategies he followed in his public life give us insights into how spirituality can be applied to improve human condition. The applications are not India specific, but universal. Therefore, psychologists from the East as well as from the West can join in exploring Gandhian ideas and techniques of psycho-spiritual development and their relevance to today’s troubled world.     

A cross‐cultural adventure: The transformation of Ronald Nixon

It was very rare for a Westerner to cross over into traditional Hindu culture during the British period of Indian history. One figure to do so, however, was Ronald Nixon, who later came to be known by the name Krishnaprem and was recognized as a Hindu saint by many Indians of his day. This paper explores the life and thought of Krishnaprem by examining both his own published works and private sources. It investigates the way in which he negotiated resistant boundaries within Hindu culture and highlights the nature of his move from those dimensions of Hindu culture that were publicly acceptable to Western intellectuals into those private realms which were not. The life story of Ronald Nixon provides good opportunity for cross‐cultural considerations and challenges many of the assumptions held in the academy regarding cultural boundaries.     

Can psychoanalysis help us to understand the causes and prevention of violence?

As the most adequate theory of human personality yet created, including our propensity for irrational, self-defeating, and self-destructive behavior patterns, psychoanalysis is in a unique position to help us solve the most serious crisis that the human species has been confronted by at any point in its evolutionary history: the threat to its own survival that is caused by its own behavior, namely the compulsion to engage in violence on the largest scale that its technology makes possible, even when that causes the death of the self as well as of others. This continually expanding behavior pattern, which reduces even genocide to a minor footnote compared with the self-extinction of our whole species, is created not only by “apocalyptic” fundamentalism and terrorism (“suicide bombers”), but also by the increasing and only partially preventable proliferation of thermonuclear weapons to national rulers of questionable sanity, and the apparently unpreventable continuation of industrial/economic policies and practices that will, if not reversed, make our own small planet uninhabitable. What makes people place a higher value on the continuation of these behaviors than they place on their own physical survival (or that of their children)? That is the question to which this article proposes at least the beginnings of an answer: that when a person feels shamed and humiliated to a degree that threatens the survival of that fragile and vulnerable psychological construct called his “self” (or of the religious or cultural group with which his self has identified), he will eagerly sacrifice his body (and other peoples’) in the attempt to, as he sees it, save his soul, i.e. his self and his self-esteem. The question then becomes: what are the social and psychological determinants of overwhelming shame and humiliation, and how can we protect people from being exposed to those conditions, or at least enhance their ability to respond to them in ways that are life-preserving rather than life-destroying?     

The Pastor's role with job-related problems

Summary In the vocational realm a pastor can help a client resolve his problems in a variety of ways. Realizing he has a sympathetic and understanding listener, the client can get a feeling of relief by talking out his problems and expressing his feelings about them. As a less biased observer, the pastor shows him the reality of his situation, and suggests other resources or new plans of possible action. The pastoral counselor might also suggest appropriate religious principles that should improve attitudes and help make smoother relationships with people on his job and elsewhere. Through this kind of counseling help, the client might be led to see his own solution.     

The Spiritual Lifeline:

The Spiritual Lifeline Exercise provides a means for a life review surrounding the elderly person's spiritual past and future. This vehicle directs the participant to consider his or her thoughts and feelings associated with the intersections of significant life cvents and spiritual or religious happenings from timcs past. Moreover, the participant is encouraged to take spiritual action in his or her future. The exercise cultivates the discovery and discussion of psychosocial wisdom (ego integrity) and thus is useful in a variety of settings where elderly people meet with each other, with clergy, or with geriatric personnel. Gerontology students also gain insights into their own lives and thc lives of elderly persons by their own participation in the exercise.     

Peace,Dialogue and Da˛wa ¥ : An analysis of the writings of Maulana Wahiduddin Khan

Coming to terms with the challenges of modernity has been a major concern for many Muslim scholars. Faced with the reality of the global system of nation-states, and the questions that the challenges of democracy, secularism and religious pluralism pose for traditional understandings of religion, many contemporary Muslim writers have sought to develop new visions of their faith that seek seriously to engage with these concerns. This article looks at the writings of the Indian ?a ¥ lim, Maulana Wahiduddin Khan, who has developed his own understanding of Islam and its place in the modern world. It examines how he, as a member of the Indian Muslim minority, has sought to present Islam in terms that are intelligent to the modern mind, as well as making it possible for Muslims in India to attempt to create a balance between what have often been seen to be their conflicting loyalties to the state, on the one hand, and to their religion, on the other.     

Variability, constraints, and creativity. Shedding light on Claude Monet

Recent experimental research suggests 2 things. The first is that along with learning how to do something, people also learn how variably or differently to continue doing it. The second is that high variability is maintained by constraining, precluding a currently successful, often repetitive solution to a problem. In this view, Claude Monet's habitually high level of variability in painting was acquired during his childhood and early apprenticeship and was maintained throughout his adult career by a continuous series of task constraints imposed by the artist on his own work. For Monet, variability was rewarded and rewarding.     

The Papago Psychology Service: A community mental health program on an American Indian reservation

A community psychology service run by the Papago Indian tribe and staffed largely by Papago Indians who have been trained as mental health workers is described. This service is unique among mental health services for Indians in that the tribe has complete control of the funds for the service and sets its own policies. It was developed for a rather traditional Indian group, and the culture, the traditions, and the wishes of the Papago community were respected. Consultation with medicine men was built into the program from the start, and adaptation of mental health techniques to fit the culture is stressed. Before this clinic was established, few mental health resources were directly available to the reservation. Similar to other Indian tribes, the Papagos are economically disadvantaged, with an unemployment rate of over 50%, low educational attainment, and very high rates of alcoholism, suicide, and vehicular accidents. The topics covered are the tribe's view of health programs for its people, the present Papago community and traditional means of treatment, traditional psychotherapy adapted to Papago culture, the indigenous Papago mental health worker, and the non-Indian professional consultant.     

The great man from Tarsus: Freud on the apostle Paul

The author describes developments in Freud's writings concerning his views on the apostle Paul. This development shows that Freud more and more clearly regarded Paul as a key figure in understanding the complex relationship between Judaism and Christianity--and also as a man who essentially has no comfortable place in either of these religions. For Freud, Paul was a unique figure, an analyst of the human character and of his own culture and religion--a Jew who tried to free himself and his people from the burden of the sense of guilt.     

Oscillations and analogies. Thomas Young, MD, FRS, genius

Thomas Young is arguably one of the greatest geniuses who ever lived, but most people have never heard of him, though he was renowned in his own era. He did important work in a large variety of scientific disciplines, but that was his downfall. Given the specialization of the present era, physicists do not appreciate how important his work in linguistics was, linguists do not appreciate the importance of his work in psychology, and so on. Despite his obscurity today, Young nicely exemplifies the traits that one finds in a genius of the first order: tendency toward analogical thinking, high intelligence, an amazing capacity for hard work, extremely wide interests, distaste for traditional dogmas, and very high self-esteem.