This work presents an exploration of Buddhist philosophy and practice as a potential …… [ 展开全部 ] resource for an approach to psychotherapy which is responsive to the needs of its time and context, and attempts to open up a three-way dialogue between Buddhism, psychotherapy and contemporary discourse to reveal a meaningful theory and practice for a contemporary psychotherapy. While several ...(展开全部) This work presents an exploration of Buddhist philosophy and practice as a potential resource for an approach to psychotherapy which is responsive to the needs of its time and context, and attempts to open up a three-way dialogue between Buddhism, psychotherapy and contemporary discourse to reveal a meaningful theory and practice for a contemporary psychotherapy. While several works are available on the meeting between Buddhism and psychotherapy, they all deal with the encounter of a specific school of Buddhism with a specific form of psychotherapy. What is unique about this book is that it raises the question of what it is in Buddhism itself, common to all schools, that provides such a rich resource for psychotherapy, and that this question is raised from the perspective of Buddhist studies, since such works have usually originated from psychotherapists who happened to espouse Buddhist beliefs. Moreover, Gay Watson firmly places her exploration of these themes within the context of contemporary life and thought, as a response to the pathologies, physical and intellectual, of our time. Organized according to the traditional Tibetan plan of Ground, Path and Fruition, the book first presents a brief survey of Western psychotherapies followed by an introduction to Buddhist views, with particular reference to those most relevant to psychotherapy. Path considers the two major branches of the Buddhist way, ethics and meditation, in the context of contemporary life and psychotherapy. Fruition compares the goals of Buddhism and psychotherapy and subsequently explores the implications of adopting Buddhist influence in the light of contemporary discourse and in the experienced domains of body, speech and mind. Finally, in the light of all this, the lineaments of a contemporary Buddhist inspired psychotherapy are suggested. The book will be of great interest to those concerned with the translation of Buddhism into contemporary life and also to students of psychotherapy and its expansion, particularly into spiritual and transpersonal dimensions.
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