Beyond The Boundaries: Understanding Buddhist Development From Orient To Occident With Reference To Italy And Dante

On the viewpoint of topographical location Orient and Occident are two sides of the globe. Socially, culturally, linguistically, traditionally, politically, philosophically and psychologically both are two entirely different entities. Rudyard Kipling wrote the poem titled 'The Ballad of East and West' in which he said “Oh, East is East, and West is West, and never the twain shall meet” (Jouhki, 2006, p 01). However, when the matter of meditation, religion, spirituality, devotion, high spirits, deep feelings and beliefs etc. arises it is observable that Occident tends to go in line with Orient. But unfortunately due to false beliefs both eastern and western scholars took no importance of East on the West and it has been made to notice that only Orient has learnt from the Occident. Kipling expressed further “But there is neither East nor West, Border, nor Breed, nor Birth,When two strong men stand face to face, tho' they come from the ends of the earth!” (Jouhki, 2006, p 15). The present paper tries to explore the influence of Orient to Occident especially in the frame of the reference of Buddhism .

O dedo apontando a lua: experimentando o contato entre Gestalt-Terapia e Zen Budismo / The finger pointing to the moon: experiencing the contact between Gestalt Therapy and Zen Buddhism / El dedo apuntando a la luna: experimentando el contacto entre la Terapia Gestalt y el Budismo Zen

Na virada dos séculos XIX e XX ocorre maior interesse entre intelectuais ocidentais nas religiões e filosofias do Oriente. Alguns autores deste período e alguns contemporâneos nossos pontuam que o budismo não se caracteriza como uma religião, nem uma filosofia. O próprio Zen Budismo se apresenta como uma metodologia para o treinamento da mente buscando o desenvolvimento pessoal. Em meados do último século, a Gestalt-terapia emerge em meio ao diálogo das ciências ocidentais com diversas influências orientais. Atualmente, temos poucas publicações brasileiras que abordam as interfaces entre estas duas tradições e este artigo busca discutir possíveis interfaces entre a abordagem gestáltica e o Zen. Assim, apresentamos brevemente a história, alguns pressupostos, conceitos e práticas essenciais do Zen Budismo e convidamos o leitor a uma reflexão sobre a compreensão da meditação como prática experiencial a partir de paralelos observados nestas tradições. Sabemos que meditação e psicoterapia gestáltica são caminhos distintos, porém observamos algumas aproximações que denotam a possibilidade dessas metodologias serem complementares para o desenvolvimento pessoal. Este diálogo também nos abre campo para a reflexão sobre o ensino e a prática meditativa durante a formação de Gestalt-terapeutas e seu uso clínico.

At the turn of the twentieth century there is a growing interest in Eastern religions and philosophies among Western intellectuals. Some authors from this period and also contemporary ones point out that Buddhism is not characterized as a religion, nor a philosophy. Zen Buddhism presents itself as a methodology for training the mind in pursuit of personal development. In the middle of the last century, Gestalt therapy emerges amidst the dialogue of Western sciences with various oriental influences. There are currently few Brazilian publications that address the interfaces between these two traditions and this article seeks to discuss possible interfaces between the Gestalt approach and Zen. Thus, it briefly presents its history, some beliefs and concepts, and essential practices in order to invite the reader to reflect on meditation as an experiential practice and parallels observed between these traditions. Meditation and Gestalt Therapy are distinct paths, but some likelinesses denote the possibility of these methodologies being complementary to one another for personal development. This article also invites the reader to reflect on teaching and practicing meditation during clinical training and its clinical use.

Al rededor del siglo XX, hay un mayor interés entre los intelectuales occidentales sobre las religiones y filosofías orientales. Algunos autores de este período y algunos de nuestros contemporáneos señalan que el budismo no se caracteriza como una religión ni una filosofía. El propio Budismo Zen se presenta como una metodología para entrenar la mente en la búsqueda del desarrollo personal. A mediados del siglo pasado, la Terapia Gestalt surge en entre el diálogo de las ciencias occidentales con diversas influencias orientales. Actualmente hay pocas publicaciones brasileñas que aborden las interfaces entre estas dos tradiciones y este artículo busca discutir posibles interfaces entre el enfoque Gestalt y el Zen. Por lo tanto, presentamos brevemente la historia, algunas ideas, conceptos y prácticas esenciales del Zen e invitamos el lector a pensar sobre la comprensión de la meditación como práctica experiencial desde los paralelos observados entre estas tradiciones. Sabemos que la meditación y la psicoterapia gestáltica son caminos distintos, pero observamos algunas aproximaciones que denotan la posibilidad de que estas metodologías sean complementarias para el desarrollo personal. Este diálogo también convida a la reflexión sobre la enseñanza y la práctica meditativa durante la formación de terapeutas y su uso clínico.

A Summary of Health Preserving Thoughts of Confucianism, Buddhism, Taoism and Medicine (Ⅰ) / 中国实验方剂学杂志

Traditional health preservation thoughts of four major schools (Confucianism, Buddhism, Taoism and medicine) were systematically summarized. The proposed health-preserving ideas of physical health maintenance by Confucianism (self-cultivation, moderation and harmony), mental health maintenance by Buddhism (keeping still and in deep meditation, insight, kindness and help), health preservation by Taoism (following the nature, enhancing spirit and energy) and life protecting by medicine (dredging collaterals, Qi and blood, possessing both the form and the spirit), and the health-preserving methods under the guidance of such ideas have important guiding value for current industry of traditional health care.

Bem-estar psicológico e meditação: um estudo associativo / Psychological well-being and buddhist meditation: an associative study / Bienestar psicológico y meditación budista: un estudio de asociación

A meditação budista é amplamente estudada devido aos benefícios percebidos pelos meditadores. Todavia, quando o tema é bem-estar psicológico em relação à prática de meditação budista a literatura ainda é escassa. Essa pesquisa verificou a associação entre o bem-estar psicológico e indicadores de envolvimento com a meditação (tempo, frequência de prática e sentidos da prática para a vida do meditador) em dois centros de meditação budista Vajrayana. Foram avaliados 50 meditadores, maiores de 18 anos (M = 41,2 anos, DP=13,7) e que praticavam há pelo menos um mês completo. Os dados foram coletados por meio de três instrumentos de autorrelato e submetidos a análises descritivas e inferenciais. Percebeu-se a relação positiva entre o tempo de meditação e o domínio autoaceitação da escala de bem-estar utilizada, indicando que os anos de prática meditativa parecem estar relacionados a um maior autoconhecimento e uma maior atitude positiva em relação a si mesmo (AU).

Buddhist meditation is widely studied mainly because of the benefits perceived by meditators. Although, when the subject is psychological well-being compared to the practice of Buddhist meditation literature is still little. The study verified the association between psychological well-being and indicators of involvement with meditation (time, frequency and meanings of practice for the life of the meditator) in two Vajrayana Buddhist meditation centers. 50 meditators (A= 41,2 years, SD =13,7), over 18 years of age and practicing for at least one full month, were evaluated. Data was collected through three self-report instruments, and subjected to descriptive analyzes. A positive relationship between the time of meditation and the selfacceptance domain of the well-being instrument was perceived, indicating that the years of meditative practice seem to be related to a greater self-knowledge and a greater positive attitude toward oneself (AU).

La meditación budista es ampliamente estudiada debido a los beneficios percibidos por los meditadores. En relación con el tema del bienestar psicológico en relación a la práctica meditativa budista la literatura es todavía escasa. Se verificó la asociación entre el bienestar psicológico e indicadores de participación con la meditación (tiempo, frecuencia y sentidos de la práctica para la vida del meditador) en dos centros de meditación budista Vajrayana. Fueron evaluados 50 meditadores, mayores de 18 años (M = 41,2 años, DE=13,7) y que practicaban por lo menos desde hace un mes completo. Los datos fueron recolectados mediante tres instrumentos de auto relato, y sometidos a análisis descriptivos. Se percibió la relación positiva entre el tiempo de meditación y el dominio auto acepción del instrumento de bienestar psicológico, indicando que los años de práctica meditativa parecen estar relacionados con mayores índices de autoconocimiento y actitud positiva hacia uno mismo (AU).

Some issues of the history of the Mongolian medical education system between 16th and 18th centuries / Монголын эм зүй, эм судлал

Abstract@#By the beginning of the 20th century, more than 750 temples and monasteries were established and most of them had manba datsan (Medical school). For example, the names of the 104 major monasteries with mamba datsan were identified.</br> Traditional medicine personnel were systematically prepared and names of manba datsan and establishment date were identified, which is an important significance of the research. </br> According to our research, nearly all major monasteries have their own manba datsan, and the Ikh Khuree manba datsan Sorigshampanlin, Zayiin Khuree manba datsan, Tariatyn Khuree of Choinkhor Van, manba datsan of Lamyn Gegeen Khuree, manba datsan of Khand Chinvan Khuree were not only famous for their training but also talented doctors. </br> The basic condition for preparing doctors based on the "Four Medical Tantras" book is directly related to the third introduction of Buddhism in Mongolia in the 16th century. Datsans of various disciplines were established long with the large Buddhist monasteries in Mongolia, including manba-datsan for educating doctors.

Origin of Shinshin-ichinyo in the Field of Kampo Medicine / 日本東洋医学雑誌

Shinshin-ichinyo is the concept derived from Zen Buddhism in Japan in which mind and body connect with and negate each other at the same time. Western medicine has been dealing with “organs and diseases” based on mind-­body dualism, but Oriental medicine has been dealing with “patients with disease” based on this con­cept. Psychosomatic medicine was established as holistic medicine by using this concept, and becomes popular in the field of general medicine, but it is still unclear who introduced this concept to the field of Kampo or tra­ditional Japanese medicine. Here I explored one possibility by investigating some literature.

On the Term Mind-Body Unity, an Etymological Review / 日本東洋医学雑誌

The concept of mind-body unity is a fundamental doctrine in the Kampo medicine which differs from modern scientific medicine. The history of science started on the basis of separation of spirit and human body, as a matter of course which brought in the medical practice a dualistic theory of recognition of diseases. However, a human being is living as a mind-body unity. The author made clear that this term is described in the Buddhism text book, “Shobogenzo” written by Dogen in the Kamakura period. And the author also found out the first person in modern times who used the term “Shinshin'ichinyo” (i.e. mind-body unity) is Yujiro Ikemi, an authority of psychosomatic medicine in Japan.

Bienestar Psicológico y Budismo: experiencias y significados en practicantes de Budismo en el Perú / Psychological wellbeing and Buddhism: practitioner's experiences and meanings of Buddhism in Peru

El objetivo de esta investigación fue explorar las experiencias y significados del bienestar psicológico en practicantes de la división joven del Budismo de Nichiren Daishonin en el Perú. Se contó con la participación de 10 jóvenes, 5 mujeres y 5 hombres entre 20 y 32 años de edad, practicantes del Budismo de Nichiren Daishonin residentes de Lima Metropolitana. Empleando un diseño cualitativo, la información recabada tomó como referencia los sistemas conversacionales propuestos por González Rey (2006). El presente estudio muestra que todas las experiencias y significados de los jóvenes participantes cuentan con la presencia de los seis factores propuestos por Ryff y Keyes (1995) para alcanzar el bienestar. Señala al budismo como un medio o camino por el cual los participantes han llegado a alcanzar el bienestar psicológico o la Revolución Humana. Este concepto presente en las conversaciones conducidas es percibido como la mejora de la calidad de vida y desarrollo personal de los budistas. Finalmente, se identificó la importancia del componente comunitario en los practicantes de budismo ya que es considerado como un factor esencial para alcanzar el bienestar psicológico.

The purpose of this research is to explore the experiences and meanings of psychological well being among practitioners of the young division of Nichiren Daishonin Buddhism in Peru. The sample consisted in 10 people (5 women and 5 men) ranging from 20 to 32 years old, who were Nichiren Daishonin Buddhism followers and lived in Lima City. The study was conducted through a qualitative approach, and the conversational system proposal created by González Rey (2006) was used as a tool to gather information. The results show that all six factors proposed by Ryff and Keyes (1995) to achieve wellness are found in the participants' experiences and meanings. Therefore, Buddhism is displayed as a means by which participants have sought to achieve psychological wellbeing or the Human Revolution. This concept came up in the conducted conversations, and it is thought to improve Buddhists' quality of life and personal development. Finally, this research highlights the importance of the community component, since it is considered essential in order to achieve psychological well-being.

Compaixão e medicina centrada na pessoa: convergências entre o Dalai Lama Tenzin Gyatso e Ian McWhinney / Compassion and patient-centered medicine: convergences between the Dalai Lama Tenzin Gyatso and Ian McWhinney / La compasión y la medicina centrada en la persona: convergencias entre el Dalai Lama Tenzin Gyatso y Ian McWhinney

O método clínico centrado na pessoa (MCCP) é uma proposta de reorientação da prática clínica que identifica um distanciamento, na medicina contemporânea, da experiência subjetiva e qualitativa dos pacientes. Para superar este distanciamento, o MCCP utiliza teorias e técnicas de diversas escolas da psicologia moderna ocidental. Neste trabalho, analisamos possíveis contribuições para o MCCP de uma escola de pensamento oriental, o budismo tibetano, na perspectiva delineada por seu atual líder espiritual, Tenzin Gyatso, o XIV Dalai Lama. Também são utilizados elementos de trabalhos de Ian McWhinney para intermediar e enriquecer esta reflexão, que apresenta como proposição final o desenvolvimento da compaixão como qualidade fundamental para lidar com a dimensão psicossocial do sofrimento humano. O MCCP e a abordagem ética budista plasmada no pensamento do Dalai Lama compartilham um objetivo comum: uma compreensão e um manejo não reducionistas do sofrimento humano. Em ambos os casos, identifica-se a necessidade de reconhecer e valorizar aspectos mentais e emocionais das relações humanas como estratégia para lograr esta abordagem ampliada.

The patient-centered clinical method (PCCM) is a proposal of reorienting contemporary medical practice that identifies a distance from the patients' subjective and qualitative experiences. To overcome this gap, the PCCM uses theories and techniques from several schools of modern Western psychology. In this paper, we analyze possible contributions to the PCCM from an Eastern school of thought - Tibetan Buddhism - using the perspective of its current spiritual leader, Tenzin Gyatso, the fourteenth Dalai Lama. Additionally, elements of Ian McWhinney's work mediate and enrich this reflection. The development of compassion is the fundamental quality to manage the psychosocial dimension of human suffering. The PCCM and the Buddhist ethical approach, delineated by the Dalai Lama, share a common goal: understanding and non-reductionist management of human suffering. In both cases, we identify recognition and valuing the mental and emotional aspects of human relations as a strategy to achieve this comprehensive approach.

El método clínico centrado en la persona (MCCP) es una propuesta de reorientación de la práctica médica que identifica, en la medicina contemporánea, un distanciamiento de la experiencia subjetiva y cualitativa de los pacientes. Para superar esta limitación, el MCCP utiliza teorías y técnicas de diversas escuelas de psicología occidental moderna. En este trabajo, se analizan posibles contribuciones al MCCP de una escuela de pensamiento oriental, el budismo tibetano, en la perspectiva esbozada por su actual líder espiritual, Tenzin Gyatso, el decimocuarto Dalai Lama. También se utilizan elementos de trabajos de Ian McWhinney para mediar y enriquecer esta reflexión que presenta como propuesta final el desarrollo de la compasión como cualidad fundamental para hacer frente a la dimensión psicosocial del sufrimiento humano. El MCCP y el enfoque ético budista delineado por el Dalai Lama comparten un objetivo común: una comprensión y un tratamiento no reduccionista del sufrimiento humano. En ambos casos, se identifica la necesidad de reconocer y valorar los aspectos mentales y emocionales de las relaciones humanas como una estrategia para lograr este enfoque ampliado.

A study on the Relationship between Job Satisfaction and Religious Activities of Nurses Working in Health Centers in Northern Thailand / 国際保健医療

<b>Purpose</b><BR>  The purpose of this study was to elucidate the factors related to job satisfaction in nurses working in Health Centers (HC) in northern Thailand.<BR><b>Method</b><BR>  A questionnaire composed of items on basic attributes, religion, the Self Efficacy Scale (SES), and the Job Satisfaction Scale (JSS) was distributed to 192 nurses working at HC in Phayao Province in northern Thailand. A total of 135 responses were received (response rate, 70%). Among the responses, data from seven male cases were excluded; therefore, data from 128 female cases were used for statistical analyses.<BR>  Statistical significance was fixed at 5% for all tests.<BR><b>Result and Discussion</b><BR>  A statistically significant correlation, r＝0.22 (p＝0.04), was found between the JSS score and daily frequency of meditation. A statistically significant difference was found (p<0.01) about the JSS score between “High or Medium” and “Low” answer groups to the question of salary. It was also found (p<0.01) about the JSS score between “Yes” and “No” answer groups to the question of change jobs. These results are almost identical to those previously reported in Japan. <BR>  Regarding the reason for choosing to work at an HC, a statistically significant difference was found (p＝0.04) between “To help the people” and “No relation between job choice and religion”. It was thus thought that nurses might maintain high motivation and have high levels of job satisfaction if they have a desire to be helpful.<BR><b>Conclusion</b><BR>  It should be pointed out that job changes and salary are related to the job satisfaction of nurses working in HC in northern Thailand, which has also been reported in Japan. Moreover, it is thought that religious activities, particularly meditation, must be related to job satisfaction.

Analysis of Simple Bioethics in the Chinese Traditional Culture / 中国医学伦理学

This article started with the different views to death in Confucianism , Taoism, and Buddhism .And then explore the simple bioethics spirit in Chinese traditional culture , such as cherishing life , equal spirit , the spir-it of benevolence .Finally the research significance is summarized .In the bioethics development era background , researching naive ethics thought in the Chinese traditional culture has important significance to tamp multicultural foundation of bioethics , promote the development of bioethics in China , transform the ancient Chinese bioethics wisdom into the common wealth of mankind and perfectly handle ethical confusion in the development of biology and medicine.

A percepção de comportamentos relacionados à atenção plena e a versão brasileira do Freiburg Mindfulness Inventory / The perception of behavior related to mindfulness and the Brazilian version of the Freiburg Mindfulness Inventory

Mindfulness é uma prática e um modo de consciência que tem sido base para intervenções inovadoras no cuidado e promoção da saúde. Este estudo apresenta mindfulness , descreve e discute o processo de adaptação cultural do Freiburg Mindfulness Inventory (FMI) realizado para a língua portuguesa no Brasil. Da versão original deste instrumento pioneiro para avaliação de mindfulness foram criadas duas traduções, uma síntese e duas retrotraduções. Estas foram avaliadas por um comitê de 14 especialistas (budistas, linguistas, profissionais da saúde), que ajudaram a criar duas versões para o primeiro pré-teste no qual, por meio de entrevistas, foram levantadas sugestões de uma amostra de 41 pessoas da população. Considerando as dificuldades no entendimento dos conceitos não familiares à cultura brasileira, elaborou-se uma nova versão com explanações adicionais, a qual passou por uma nova avaliação dos especialistas e segundo pré-teste com 72 pessoas. Este processo buscou responder às limitações e desafios de se avaliar mindfulness em um país de cultura ocidental por meio de um instrumento de autorrelato fundamentado na psicologia budista. Com adequados níveis de clareza e equivalência com o instrumento original apresenta-se o Freiburg Mindfulness Inventory adaptado para o Brasil.

Mindfulness is a practice and a form of consciousness which has been the basis for innovative interventions in care and health promotion. This study presents mindfulness, describes and discusses the process of cultural adaptation of The Freiburg Mindfulness Inventory (FMI) to Brazilian Portuguese. From the original version of this pioneering instrument for assessing mindfulness two translations and two back-translations were made. These were evaluated by a committee of 14 experts (Buddhists, linguists, health professionals), who helped to create two versions for the first pre-test, based on which suggestions were made by a sample of 41 people of the population through interviews. Considering the difficulties in understanding the concepts that are unfamiliar to the Brazilian culture, a new version was prepared with additional explanations, which underwent a further evaluation of the experts and a second pre-test with 72 people. This process aimed at addressing the limitations and challenges of evaluating mindfulness in a country of western culture through a self-report instrument based on Buddhist psychology. With appropriate levels of clarity and equivalence with the original instrument, the Freiburg Mindfulness Inventory adapted for Brazil is presented.

Experiência empática: da neurociência à espiritualidade / Empathic experience: from the neuroscience to spirituality / Experiéncia empática: de la neurociencia a la espiritualidad

O conceito de Empatia tem sido considerado um fenômeno de extrema importância para a sobrevivência, para as relações e para o desenvolvimento humano, firmando-se como um tema atual e de constantes transformações, especialmente devido aos renovados desafios da modernidade tardia. Nesta proposta, serão revistos alguns estudos/reflexões sobre a Empatia, pertencentes aos saberes da Neurociência (através das pesquisas sobre neurônios-espelho), da Psicologia Humanista (através das propostas da Abordagem Centrada na Pessoa) e da Espiritualidade (através da filosofia budista). Neste sentido, buscar-se-á ampliar o conceito de Empatia, utilizando as compreensões e articulações propostas pelas três dimensões estudadas...

The concept of empathy has been considered a phenomenon of extreme importance for the survival, relationships and human development and has emerged as a topic of current and constant change, especially due to new human challenges of late modernity. This paper presents reviewed studies/reflections on empathy, from the knowledge of Neuroscience (through research on mirror neurons), Humanistic Psychology (through the proposals of Person Centered Approach) and spirituality (through Buddhist philosophy). In this sense, it will seek to foster the concept of empathy, using the understandings and joint proposals by the three dimensions studied...

El concepto de empatía se ha considerado como un fenómeno de suma importancia para la supervivencia, las relaciones y el desarrollo humano, estableciéndose como un tema actual y de cambio constante, sobre todo debido a los nuevos retos de la modernidad tardía. En este trabajo se presentan estudios/reflexiones sobre la empatía, que pertenecen al conocimiento de la Neurociencia (a través de la investigación sobre las neuronas espejo), de la Psicología Humanista (a través de las propuestas del Enfoque Centrado en la Persona) y de la espiritualidad (a través de la filosofía budista). En este sentido, se tratará de ampliar el concepto de empatía, utilizando los acuerdos y propuestas conjuntas de las tres dimensiones estudiadas...

Psicoanálisis y budismo / Psychoanalysis and Buddhism

El budismo como cosmovisión filosófica y religiosa, no coincide con el Psicoanálisis, como práctica clínica y método de investigación. No obstante, las técnicas de intervención de los maestros budistas con sus alumnos, pueden ser comparadas con la interpretación y la transferencia en tanto se usa la paradoja, el silencio y la contradicción, pero con propósitos diferentes. El escrito trata de mostrar esa relación manteniendo las diferencias.

Buddhism as a philosophical and religious worldview does not coincide with psychoanalysis as a clinical practice and research method. Nevertheless, the intervention techniques that Buddhist masters use with their pupils can be compared with interpretation and transference since paradox, silence, and contradiction are used, but with different purposes. This paper aims to show that relationship by keeping the differences.

Le bouddhisme en tant que manière philosophique et religieuse d’interpréter le monde ne coïncide pas avec la psychanalyse, en tant que pratique et méthode de recherche. Les techniques d’intervention des maîtres bouddhistes avec leurs élèves peuvent cependant être comparées à l’interprétation et au transfert, étant donné que le paradoxe, le silence et la contradiction y sont employés, mais avec d’autres buts. Cet article essaie donc de signaler cette relation tout en en gardant les différences.

Koreans' Traditional View on Death / 한국호스피스완화의료학회지

Koreans' traditional view on death has been much influenced by Confucianism, Taoism, Buddhism, and shamanism since ancient times. Confucianism emphasizes the importance of the real life in this world and highly praises doing good deeds for the family and the community. It also praises people who are enlightened by education and self-discipline. Confucian scholars admit that death cannot be understood by rational thinking although it is unavoidable as a cosmic order. Taoism sees life as the same entity as death; Both are two different aspects of the same cosmos or the wholeness. However, the disciples of Taoism became much interested in a long life and well being that may be achieved by harmonizing with the cosmic order. Buddhism thinks that death and life are an "illusion". It says that people can be enlightened by recognizing the fact that "Nothing is born and nothing is dying in this world. Everything is the product of your mind occupied with false belief." However, secular Buddhists believe in the afterlife and metempsychosis of the soul. This belief is sometimes connected with the view of the traditional shamanism. Shamanism dichotomizes the world between "this world" and "that world". After death, the person's soul travels to "that world", where it may influence life of people who reside in "this world". And shamans who are spiritual beings living in "this world" mediate souls and living people. In conclusion, there are various views and beliefs regarding death, which are influenced by a number of religions and philosophies. They should be seriously considered when making a medical decision regarding the end of patients' life.

Martin Heidegger and Oriental thought: confrontations / Heidegger e o pensamento oriental: confrontações

Heidegger became interested in Eastern thought, due to his attempt to overcome the conceptual expression characteristic of the Western metaphysical tradition. Everything suggests, however, that this attempt derives from the Christian experience of his early years, which would decisively influence his thinking. In fact, the conception of the human essence as relation to the Being, in terms of comprehension in his Existential Analytic and in terms of thinking in his later work,- has a striking structural analogy to the relationship between the biblical God and his creature. In both cases, the human being is freedom and openness to a gift. In this sense, Heidegger's mature thought displays more differences from than similarities to the Zen-Buddhist mysticism and Eastern thought in general: being X nothingness, finite X infinite, on the way X at the end, acceptance of a gift X identification with the absolute foundation.

Tudo indica que o interesse de Heidegger pelo pensamento oriental deriva da experiência cristã de seus anos juvenis, que vai influenciar decisivamente o seu pensamento. De fato, a concepção do ser-humano na sua relação com o ser, tanto na Analítica Existencial, em termos de compreender, como nas etapas posteriores de seu caminho, em termos de pensar, manifesta notável analogia estrutural com a relação entre o Deus bíblico e sua criatura. Em ambos os casos o ser-humano é liberdade e abertura para o dom. Neste sentido, o pensar maduro de Heidegger, ainda que experiencie também a superação de qualquer representação e desejo, apresenta mais diferenças que semelhanças com a mística do Zen-Budismo e com o pensamento oriental em geral: ser X nada, finitude X infinito, caminho X término, acolhida do dom X identificação com o fundamento absoluto.

Psychotherapeutic Significance of the Buddhist Thought of 'Not-self'(Anatta) / 신경정신의학

This article was conducted to understand the Buddhist doctrine of 'not-self' (anatta) in respect of psychotherapy. The author reviewed the earliest Buddhist canons (Nikayas) and extracted the thoughts of 'not-self'. The Buddhist self (or ego) is not equal to the recent psycological self (or ego). It is rather the systemic being than the single one, which is composed of 5 aggregates. 'Anatta' does not mean 'no self' but 'not-self'. Buddha regards that self or ego is not real but conceptual. The Buddhist doctrine of 'anatta' is based upon the theory of the dependent origination (paticcasamuppada). Buddhism and psychotherapy consent that one could be emancipated from sufferings not by belief, but by introspection. Just as the emotional insight may lead to the change of behavior and personality in psychotherapy, so the true insight to Enlightenment in Buddhism. The psychotherapeutic significance of 'not-self' implies both the recognition and extinction of the conscious and the unconscious adherence. Therefore psychotherapeutic analysis can be introduced into Buddhism and the meditative contemplation of 'paticcasamuppada' can be adopted by psychotherapy.

O cuidar sob a perspectiva do budismo de Nitiren Daishonin e da ciência do ser humano unitário: uma história da revolução humana / The care beneath the Buddhism perspective of Nitiren Daishonin anf the Science of the Unitary Human Being: a history about human revolution

Este estudo tem como eixo principal o cuidar enquanto expressão da essência do ser humano e um conceito unificador da ciência de Enfermagem. A preocupação maior foi compreender como e quando o ser humano percebe o outro e desenvolve o desejo de cuidar. Pautado no paradigma da ciência pós-moderna, sentiu-se a necessidade de buscar meios que ampliassem a compreensão sobre a vida e o ser humano, antes de saber em que condições existências o cuidar se torna expressão da essência humana. Nesta busca, a ciência do ser humano unitário, de Martha E. Rogers, ofereceu uma importante estrutura conceitual que, somada à explicação da dinâmica da vida, apresentada no Budismo de Nitiren Daishonin, explanada por Daisaku Ikeda e praticada na organização budista Soka Gakkai, possibilitou explanar e compreender o ser humano. Da fusão de ciência e religião originou-se uma estrutura cognitiva que visa explicar como o ser desenvolve a condição humana de cuidar da vida. Esta estrutura cognitiva foi utilizada para analisar a história de vida de uma praticante do Budismo, associada a Soka Gakkai. Usou-se como referencial metodológico a história oral, na modalidade de história oral de vida. A análise demonstrou que os sofrimentos da vida, quando vistos sob a óptica de uma estrutura filosófica, no caso o Budismo, estimularam uma forte energia vital que produziu um movimento de revolução humana da colaboradora e de sua família, tornando-na uma pessoa feliz, saudável e uma efusiva praticante da compaixão e do cuidar da vida. Os conceitos e princípios da ciência do ser humano unitário foram identificados em todo o movimento de transformação da vida da narradora. Concluiu-se que a revolução humana é a condição principal para desenvolver, no ser humano, a compaixão que o impele a cuidar da vida reconhecendo, na sua vida e na vida do outro, uma extrema dignidade e respeito. Esta revolução humana, partindo de uma pessoa, amplia-se para toda a ) sociedade e para todo o cosmo, providenciando, assim a paz mundial.

This dissertation deals as a main axis The Care while expression from the essence of human being, in addition brings together a unificador concept from the science of Nursing. The biggest concern was to understand how and when the human being perceives another and develops the desire to take care. Lined in the paradigm from the postmodern science the need of seek meanses that extended the comprehension about the life and the human being were felt, before knowing in what conditions Take Care becomes expression from the human essence. In this, it seeks the Science of the Unitary Human Being of Martha E. Rogers, offered an important thought, that added the dynamics explanation of life presented in the Buddhism of Nitiren Daishonin, showed by Daisaku Ikeda and practiced in the Buddhism organization Soka Gakkai, enable to understand the human being. From the fusion from the science and from the religion, originated the cognitive structure that aims at explain how human being develops the condition of Take Care in the life. This cognitive structure was utilized to analyzed the history about people life practing the Buddhism associated to Soka Gakkai. It used the oral history as a connected process in the oral modality in the history of life. The analysis shows that the life sufferings when they are seemed beneath the optic of a philosophical structure, in this issue of the Buddhism they stimulated a vital fortress energy, that produced the movement of human revolution with the collaborator and its family, becoming in the, a healthy, happy person, practing the compassion and the take care of the life. The concepts and beginnings from the Science of Unitary Human Being were identified in all the movement of transformation from the life. The author conclude that the human revolution is the main condition to developed the compassion. This human revolution starting from a person, extensive itself for the whole society and the universe, providing like this, the world peace.

Comparison of Fate Ethics among Chinese Philosophies of Confucianism,Taoism,and Buddhis / 中国医学伦理学

The concepts of death in Chinese philosophies of Confucianism, Taoism, and Buddhism contain a wealth of ethics, and they have accumulated into the main elements of Chinese life and death ethics, but the three doctrines have many differences. Different fate ontologies: The Confucians regard charity as their ontology, the Taoists Taoism, and the Buddhists benevolence, respectively. Different values of life and death: The Confucians focus on birth value, Taoists attach the same value to live and death, and Buddhists focus on death value. Different fate attitudes: Confucians prefer life to death, Taoists is willing to both life and death, while Buddhists hates life and advocates death. Different values of beyond-the-fate: Confucians observe the concept of death from the life, Taoists observe the concept of life from the death, Buddhists observe the concept of death by abandoning the life.

Buddhism and Medicine in Three Kingdom Period / 의사학

Religion has a close relationship with medicine. We find it much stronger as we go back to the ancient times. In Three Kingdom Period, Buddhism was a dominant religion. It had deep influences upon literature, arts, philosophy, rituals and medicine of that time. Buddhism had many schools. Different schools flourished in each Kingdom and their impacts were reflected in healing practices in each Kingdom. Madhyamika was the ruling school in Kokuryo(BC 37 - AD 668). Madhyamika was based on the philosophy of Nagarjuna(AD 100-200). In fact Nagarjuna was not only a philosopher, but also a great scientist well acquainted with Indian astronomy, calendar and medicine. As his writings, including medical writings, were widely read in Kokuryo, his medical theories might have had some influence on medicine in Kokuryo. In Paek-jae(? - AD 660), Vinaya school was popular. Vinaya school was a teaching about regulating religious activities. It formulated every activities which were to be kept in Buddhist communities and do's and don'ts of Buddhist monks' everyday life. What is interesting is that it contained many sanitary regulations. These are about keeping body clean and diets. In terms of medicine, its major concern was rather preventive medicine than therapeutic medicine. As Vinaya school was popular in Paek-jae, it is probable that sanitary concepts were introduced in Paek-jae. Among many Buddhist schools in Shin-la(? - AD 935), Mantrayana school was of importance in Buddhist healing practice. Mantrayana school had somewhat mystic character. It believed that the incantation has magical power of healing. Although Mantrayana school had never become dominant one in the history of Korean Buddhism, it remains the base of Korean Buddhism.