By David K. Reynolds
Discusses stories of the Morita and Naikan methods of existence within the western global. even if Morita and Naikan are treatments, views on neurotic behavior and their correction, the imaginative and prescient is academic instead of clinical. The process bargains a fashion of acknowledging emotions whereas undertaking positive living.
David Kent Reynolds, PhD is a author and the founding father of optimistic Living.
He used to be retained by means of the realm health and wellbeing association (WHO) to coach optimistic dwelling to expert medical examiners in China. Dr. Reynolds studied naikan with Yoshimoto Ishin in Japan. Reynolds, an American, at the moment divides his time among Japan and the us.
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Extra resources for Flowing Bridges, Quiet Water: Japanese Psychotherapies, Morita and Naikan (Suny Series in Transpersonal and Humanistic Psychology)
In the past, one’s sense of one’s own worth and dignity was often linked to one’s social standing. With the coming of the Enlightenment and the aesthetic and moral idealism of Kant and Schiller, the notion of an individual’s self-worth was transformed and internalized. It took on the meaning of “self-esteem, the feeling of integrity, self-respect, that is, the feeling and consciousness of what one is responsible for, what one must do, or may not do, if one does not wish to lessen or forfeit one’s dignity as 24 THE FEELING OF SELF-ESTEEM a person” (Würde, in Grimm and Grimm 1960).
Thus the question of which parts of the inner universe can be shared is a matter of the greatest importance. ” One might object that much of the foregoing may be a projection of adult fantasies onto infants. Could the infant really be so sensitive to the judgments of others? , that infants in this phase sense the reactions of their caretakers and attune themselves accordingly (see Stern 1985:132). In the experiment, an infant is brought to a “visual cliff,” an optical illusion that causes a certain amount of fear.
To investigate further the various elements that make up this feeling of personal dignity, we might ask ourselves what aspects of ourselves we are proud of. Then we could ask what aspects of behavior we would rather hide from ourselves and others. These are, to begin with, questions of selfrepresentation: what conscious or unconscious self-image informs my conduct? Second, they are questions that bring to light the judgment that I assign to this image. Self-judgment usually takes place without conscious reflection; I spontaneously allow certain aspects of myself to come up for review while keeping other parts out of sight.