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Chien-Te Lin 《当代佛教》2013,14(2):239-264
This paper is an effort to present the mind-body problem from a Buddhist point of view. Firstly, I show that the Buddhist distinction between mind and body is not absolute, but instead merely employed as a communicative tool to aid the understanding of human beings in a holistic light. Since Buddhism acknowledges a mind-body distinction only on a conventional level, it would not be fair to claim that the tradition necessarily advocates mind-body dualism. Secondly, I briefly discuss a response to Cartesian dualism from a Buddhist perspective and suggest that in this particular regard, the Buddhist approach may be likened to the ‘category mistake’ argument formulated by Gilbert Ryle. The fact that the Buddhist view does not accord with Cartesian dualism, however, does not imply that a monistic approach to the mind-body problem such as behaviourism, physicalism or biological naturalism is necessarily assumed. The Buddhist position could perhaps be best described as a middle way approach of ‘neither-duality-nor-identity’. Thirdly, I remain sceptical about the reductionist approach of accounting for mind merely on the level of brain or behaviour. In overlooking crucial ethical and axiological implications of mind, I argue that such an approach necessarily fails to impart a complete picture of mind. The Buddhist soteriological approach furthermore reveals certain law-like connections between mental attitudes and suffering which are for the most part overlooked in mainstream metaphysical explorations into the relation between mind and body. I thus endeavour to show why exploration into the link between mental phenomena, spiritual cultivation and the accumulation of karma is imperative to any comprehensive inquiry into the human mind. 相似文献
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George Windholz 《Integrative psychological & behavioral science》1997,32(2):149-159
I. P. Pavlov claimed that the mind-body problem would ultimately be resolved by empirical methods, rather than by rational arguments. A committed monist, Pavlov was confronted by dualism in the case of an hysterical person. Under normal conditions, her body's left side was insensitive to pain, but when she was hypnotized, there was a reversal of her sensitivity to pain, with the right side becoming insensitive. Pavlov acknowledged that the divergence between stimulation and response suggested dualism, yet condemned his disciple G.P. Zelenyî as well as Charles S. Sherrington, for their dualistic tendencies. Pavlov's continuous adherence to monism is attributed to the influence of popular scientific books that he read during his adolescence. The books maintained that science was based upon monism. Pavlov proposed that by introducing the concept of emotions, an hysterical person's condition could be explained within the framework of his theory of higher nervous activity, thereby obviating the need to change his paradigm. 相似文献
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Robinson DN 《History of psychology》2003,6(3):227-238
Amidst the voluminous correspondence between Thomas Jefferson and John Adams are several letters pertaining to the material basis of mental life. These reveal in a most suggestive way the substantial differences between them. Well informed on prevailing scientific and philosophical perspectives, Jefferson and Adams used the issue to express their positions on the nature and limits of knowledge, the relative authority of scientific methods and speculations, and the larger question of human perfectibility. At the same time, their exchanges illuminate the prevailing and divergent perspectives on human psychology adopted by major leaders of thought in the New World. 相似文献
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Ian Stewart 《International journal of psychology》2016,51(1):15-27
The current paper introduces relational frame theory (RFT) as a functional contextual approach to complex human behaviour and examines how this theory has contributed to our understanding of several key phenomena in psychological science. I will first briefly outline the philosophical foundation of RFT and then examine its conceptual basis and core concepts. Thereafter, I provide an overview of the empirical findings and applications that RFT has stimulated in a number of key domains such as language development, linguistic generativity, rule‐following, analogical reasoning, intelligence, theory of mind, psychopathology and implicit cognition. 相似文献
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