How Nonsectarian is ‘Nonsectarian’?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism

This paper queries the logic of the structure of hierarchical philosophical systems. Following the Indian tradition of siddhānta, Tibetan Buddhist traditions articulate a hierarchy of philosophical views. The ‘Middle Way’ philosophy or Madhyamaka—the view that holds that the ultimate truth is emptiness—is, in general, held to be the highest view in the systematic depictions of philosophies in Tibet, and is contrasted with realist schools of thought, Buddhist and non-Buddhist. But why should an antirealist or nominalist position be said to be ‘better’ than a realist position? What is the criterion for this claim and is it, or can it, be more than a criterion that is tradition-specific for only Tibetan Buddhists? In this paper, I will look at the criteria to evaluate Buddhist philosophical traditions, particularly as articulated in what came to be referred as the ‘nonsectarian’ (ris med) tradition. I draw from the recent work of Jorge Ferrer to query the assumptions of the hierarchical structures of ‘nonsectarian’ traditions and attempt to articulate an evaluative criteria for a nonsectarian stance that are not based solely on metaphysical or tradition-specific claims.     

The effect of self-distancing on adaptive versus maladaptive self-reflection in children

Although children and adolescents vary in their chronic tendencies to adaptively versus maladaptively reflect over negative feelings, the psychological mechanisms underlying these different types of self-reflection among youngsters are unknown. We addressed this issue in the present research by examining the role that self-distancing plays in distinguishing adaptive versus maladaptive self-reflection among an ethnically and socioeconomically diverse sample of fifth-grade public schoolchildren. Children were randomly assigned to analyze their feelings surrounding a recent anger-related interpersonal experience from either a self-immersed or self-distanced perspective. They then rated their negative affect and described in writing the stream of thoughts they experienced when they analyzed their feelings. Children's stream-of-thought essays were content analyzed for the presence of recounting statements, reconstruing statements, and blame attributions. Path analyses indicated that children who analyzed their feelings from a self-distanced perspective focused significantly less on recounting the "hot," emotionally arousing features of their memory (i.e., what happened to me?) and relatively more on reconstruing their experience. This shift in thought content--less recounting and more reconstruing--led children in the self-distanced group to blame the other person involved in their recalled experience significantly less, which in turn led them to display significantly lower levels of emotional reactivity. These findings help delineate the psychological mechanisms that distinguish adaptive versus maladaptive forms of self-reflection over anger experiences in children. Their basic findings and clinical implications are discussed.