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The Unifying Aspects of Cultures

SECTION:

Well Being: Integrating Eastern Knowledge in Western Culture and Western Knowledge in Eastern Culture

Chair of the section/Suggestions, Abstracts, Papers to:
Email: Maurits G.T. Kwee (University of Flores, Buenos Aires, Argentina)

ABSTRACT: What is well being? How can we integrate an Eastern knowledge like Zen Buddhism, stemming from India, China, and Japan, to Western culture on the one hand and on the other hand Western knowledge - i.e. empirical science - in an Eastern cultural exponent: meditation? Can a Transcultural Society for Clinical Meditation provide a framework for such an integrating? Can NeoZEN as a specific amalgam of Buddhist meditation and scientific evidence become a new discipline? This section starts by presenting a framework for a transcultural clinical meditation, defined as a subfield of clinical psychology and complementary counterpart of psychotherapy. The hypothesis is submitted that clinical meditation pretends to be a scientifically substantiated way and process of systematic treatment or planned intervention by a professionally trained expert who methodically establishes, structures, and handles a relationship in order to help clients to experience (embodied) salutary states of well-being - varying from relaxation to bliss to Satori (enlightenment) - by certain well-described consciousness transforming techniques. More specifically, we should try to empirically answer the question: which meditation technique works for whom and under what conditions? Thrived by transculturalism, technical eclecticism as a practical and constructivism as a theoretical mainstay, clinical meditation follows might follow the following an algorithm in practice: (a) multimodal assessment (life history plus structural profile) and (b) counseling (narrative rebiographing and/or multimodal / rational emotive behavioral counseling) in order to ensue (c) an idiosyncratic choice for a meditation technique. The guiding principle for technique selection is empirical pragmatism. Is it feasible to design a curriculum to educate the ‘Master of Clinical Meditation Studies’ who is well-versed in a number of listed 'empirically congruent' effective techniques?

Haruki, Y.,.Ishii, Y., Kwee, M.G.T., Sakairi, Y., de Silva, P., & Taams,M. (2000) The Transcultural Society for Clinical Meditation: An invitation. Constructivism in the Human Sciences, 5, 77-88.
Kwee, M.G.T., Ishii, Y. & Sakairi, Y.(2001) Clinical Meditation: Fundamentals and principles. Constructivism in the Human Sciences, 6, 95-112.
Kwee, M.G.T , & Taams, M.K. (2002). The NeoZEN of Kaku-san: A constructivistic synthesis of Zen in in post Y2K-West. Constructivism in the Human Sciences, 7, 173-205.
Kwee, M.G.T. (2003) NeoZEN: A ‘structing’ psychology into non-self and beyond. In M.J.Mahoney, M.G.T. Kwee, & M.K. Taams (Eds.), Special issue: A Tribute to Yutaka
Haruki, Constructivism in the Human Sciences, 8 (2).

Section Language: English

THE UNIFYING ASPECTS OF CULTURES