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By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. To browse Academia. Log in with Facebook Log in with Google.

Remember me on this computer. Enter the email address you signed up with and we’ll email you a reset link. Need an account? Click here to sign up. Download Free PDF. Hiroe Hu. Harold Roth. Willoughby Britton. Catherine Kerr. A short summary of this paper. PDF Pack. People also downloaded these PDFs. People also downloaded these free PDFs. Finding the convergence by Joseph Ciarrochi. Meditation: Using it in the Classroom. Download Download PDF. Translate PDF. Understanding the nature of the self has been one of the most prominent issues in psychology, philosophy, and many religions in the world.

There are a few possibilities that I can picture as to why people study the self. One reason may spring from the innate, human curiosity, from the existential to neurophysiological frames of reference — we want answers to why we are the way we are.

Another may be for religious or spiritual reasons — to question the intrinsic nature of our existence and our relationship to divine forces. Are the self and the universe transient? Are the self and the universe both eternal and transient?

Are the self and the universe neither feeder hakuyo 3 90 free download nor transient? Do the self and the universe have a beginning? Do the self and the universe have no beginning? Do the self and the universe have both beginning and nor no beginning? Such distinction in the sense of two poles on a continuum, rather than a complete dichotomy helps to develop methods aimersoft video converter ultimate indir free psychiatry and psychotherapy to treat those who are suffering in their subjective experience.

What the self means to a contemporary neuroscientist who studies the neural and biophysical mechanisms of self-awareness, may be quite different from how an 18th century philosopher would conceptualize it. The universalist view, in its most extreme tablet windows 10 ram 4gb free download, would argue that the conception of self is constructed in a way that is common to the human species — to all people across cultures.

Honors Thesis by Hiroe Hu Brown University and experiences are reduced into physical, biochemical, and neurological substances and mechanisms, and do not take into account socio-cultural influences. At the other end of the spectrum, in the social constructivist view, the self is constructed entirely in relation to socio-cultural contexts. In this view, the conception of self in an American teenage boy from New York would have little in common with that of an old Japanese female peasant from the Feudal period.

Through my research for this thesis, I have come to argue that the truth lies somewhere in the middle. There is a certain aspect of the self that is common to all human beings. The neurophysiological mechanism of self-awareness, cognitive processing of self-relevant feeder hakuyo 3 90 free download, and psychological construction of personal identity through mini browser pc windows 10 free past subjective experiences across time and pursuing future aspirations are all examples of what constitutes the inner layer of the self shared in human experience across cultures.

There is also an outer layer that is subject to socio- cultural modulations. This layer of the self is constructed inter-relationally and socially, and may be closely related to what the social psychologists may call social identity — the sense of self that is developed over time as one participates in social life and identifies with others.

Comparing two cultural spinoffs of mindfulness-based psychotherapy, such as Mindfulness-based Cognitive Behavioral Therapy in the West and Morita Therapy in Japan helps to elucidate this point. This form of psychotherapy was shaped by the principles of Zen Buddhism, and still holds a notable clinical reputation in Japan today, despite the trend in the importation of western psychiatric methods.

In the West, a recent trend towards eastern philosophies, particularly towards the источник статьи of Buddhism and empirically supported therapeutic approaches, has given rise to what has been referred to as the third wave in psychology: acceptance-based, or mindfulness-based behavioral approaches.

The social constructivist view of the self is implicit in the constructivist stance on mystical experience. The striking similarities in their philosophies and methods, however, may suggest that within the self there is an inner layer constructed similarly in people across cultures — the layer of which the mechanism of mindfulness operates at feeder hakuyo 3 90 free download neurological, psychological, and cognitive levels.

Mindfulness is an umbrella term used across various contexts such as theoretical construct, psychological process, and practice. John P. Honors Thesis by Hiroe Hu Brown University temporally disparate experiences into a cohesive fabric. Philosophers such as Wittgenstein have distinguished between the subjective and objective forms of first-person in self- reference.

When one perceives objects or movement in the external environment, one gains pre-linguistic and non-conceptual information about himself. According to Gallagher, such non-conceptual, primitive, ecological self-awareness or self- consciousness exists in neonates and human infants.

However, this does not mean that the self as an object is not important in mediating human experience. Gallagher posits that the other mode of self-awareness is 13 Norman A. Farb et al. This type of self-referential processing involves the medial feeder hakuyo 3 90 free download cortices mPFC and calls for cognitive elaboration of mental events, thereby reducing immediate attention towards other temporally proximal sensory stimuli.

As the participants underwent mindfulness-meditation practice, the brain network associated with this mode of self-referential processing became more salient under neuroimaging. This suggests that mindfulness-meditation practices help people attend to their immediate experiences, rather than being preoccupied thinking about feeder hakuyo 3 90 free download past or future in the context of the self.

Considering this suggested relationship between the experiential mode of self-reference and mindfulness practice, I contend that this experiential mode constitutes one layer of the sense of self, one that is shared by all humans. I contend that this layer of the self feeder hakuyo 3 90 free download also feeder hakuyo 3 90 free download to people across cultures.

However, such a complex ability for humans to 23 Ibid. All information in this paragraph drawn from this article. Honors Thesis by Hiroe Hu Brown University think for the future or the past invites vulnerabilities to psychological distress. For example, in the Humanistic school of Psychology, Rogers characterized the difference between the ideal self whom we aspire to be and the real self who we are in reality ; he posited that symptoms of distress and mental illness arise when a potential route to personal growth is blocked, such as when someone lacks a coherent and unified sense of self or when feeder hakuyo 3 90 free download is a discrepancy between the ideal and the real self.

However, we must also recognize that an individual does not exist without a society; they are two sides of the same coin. The Self as a Social Agent Neural representation of self is not only biologically and psychologically significant but also ecologically important, as it determines the relationship between ourselves and others around us.

In order to adjust for the most efficient interactions with others, the self formulates a particular style specific to that culture. This includes knowledge about the self, 28 Douglas P. The processing of social stimuli involves mPFC, the anterior cingulate cortex ACCthe temporo-parietal junction, the superior temporal sulcus, and the temporal feeder hakuyo 3 90 free download.

The involvement of mPFC in both social cognition and self-referential processing presents strong empirical evidence for the importance of self-referential processing to self-related processing. Some believe that although some aspects of the self feeder hakuyo 3 90 free download be universal, it is, in part, shaped through interaction with groups. For instance, Harry C. Triandis, a cultural psychologist, elaborates on the distinction between the private, public, and collective self as different aspects of the self.

The differences in social behavior, thus, leads from the way people across different cultures expose the three different kinds of self with different probabilities. David C. Funder and Daniel J. Ozer New York: W. Honors Thesis by Hiroe Hu Brown University Japanese and American people sample these distinct aspects of the self will be discussed in detail in Chapter Two, in which I elaborate on how part of the self is constructed differently in the two cultures — the differences in self-conceptions I contend to be partly responsible for the differences in Morita Therapy and MBCT.

There are several reasons to compare these two forms of psychotherapy. One prominent reason is the significance feeder hakuyo 3 90 free download mindfulness to human health and wellbeing. Mindfulness as a feeder hakuyo 3 90 free download psychological asset has been a salient view since ancient Buddhism.

Feeder hakuyo 3 90 free download, this idea is beginning to spark the interest of various scientific investigators, who have successfully collected evidence-based therapeutic efficacy involving mindfulness practice such as MBCT.

Mindfulness has also been an implicit concept of the Zen Buddhist culture prominent in Japan, and in turn has shaped the philosophy of Morita psychotherapy. The ways in which MBCT and Morita Therapy explicitly or implicitly rely on the practice of mindfulness are elucidated in Chapter Three and Four, respectively, along with the methodological details of the therapies.

When I initially proposed this project, I was assuming to observe more differences than similarities as expected by the tremendous differences between the individualistic culture of the West and the collectivist culture of Japan. However, as I proceeded through this research, I came to realize that there are more commonalities between these two forms of mindfulness-based psychotherapy than differences although the differences are nonetheless worthy of analysis.

This finding amazed me, as I came to in turn realize that mindfulness is an innate capacity of the human mind—a point I elucidate in Chapter One. Given that the relationship between the self and mindfulness practice is implicit, seeing the similarities between Morita therapy and MBCT helps illustrate the aspects of the self common to human experience, regardless of feeder hakuyo 3 90 free download culture. However, it is equally important to note and analyze the differences between the two therapies, which are elaborated in Chapter Six.

I contend that cross-cultural analysis in psychology is of extremely important, especially in feeder hakuyo 3 90 free download globalized world today. People are often exposed to more than one culture in their lifetime, and their sense of feeder hakuyo 3 90 free download may in turn be uniquely shaped by their multi-cultural experience. As an international student from Japan studying in the U. Although psychotherapy helped me feeder hakuyo 3 90 free download in a number of ways, there were nonetheless times that I felt that the theories on the human mind in Western psychology was inadequate in making sense out of my personal experiences.

Based on this research adobe acrobat pro extended software free personal experiences, I contend that there needs to be a paradigm that describes the human self that cuts cross-culturally, and at the same time 41 David C.

Ozer ed. Honors Thesis by Hiroe Hu Brown University recognizes the commonality for therapeutic mechanisms. Throughout this thesis particularly in Chapter Five and SixI call for a reassessment on the conception of self, especially around mindfulness-based psychotherapy.

By the end of this thesis, I hope to accomplish two things.

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