[保罗艾克曼系列软件].Ekman.(Paul).Buddhist.&.Psychological.Perspectives.On.Emotions.&.Well-Being

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    C UR R E NT D I R EC TI ON S I N P SY CH O L O GIC A L S CI E NC E

    Buddhist and Psychological
    Perspectives on Emotions and
    Well-Being
    Paul Ekman,1 Richard J. Davidson,2 Matthieu Ricard,3 and B. Alan Wallace4
    University of California, San Francisco; 2University of Wisconsin, Madison; 3Shechen Monastery, Katmandu, Nepal; and
    Santa Barbara Institute for Consciousness Studies, Santa Barbara, California
    1

    ABSTRACT—Stimulated

    by a recent meeting between
    Western psychologists and the Dalai Lama on the topic
    of destructive emotions, we report on two issues: the
    achievement of enduring happiness, what Tibetan Buddhists call sukha, and the nature of afflictive and nonafflictive emotional states and traits. A Buddhist perspective
    on these issues is presented, along with discussion of the
    challenges the Buddhist view raises for empirical research
    and theory.

    KEYWORDS—Buddhism; consciousness

    Buddhist thought, which arose more than 2,000 years ago in
    Asian cultures, holds assumptions that differ in important ways
    from modern psychology. The particular branch of Buddhist
    thinking we consider here is Indo-Tibetan, a tradition having
    roots in Indian thought and further developed by Tibetan theorists. It is a line of thinking that is more than 1,000 years old.
    Although different aspects of Buddhist thought have already
    influenced a number of psychologists, its challenges for research on emotion are not widely known. Some suggestive
    convergences between Buddhist thinking and, for example,
    findings in neurobiology, suggest the fruitfulness of integrating
    a Buddhist view into emotion research.
    The traditional languages of Buddhism, such as Pali, Sanskrit, and Tibetan, have no word for ‘‘emotion’’ as such. Although discrepant from the modern psychological research
    tradition that has isolated emotion as a distinct mental process
    that can be studied apart from other processes, the fact that
    there is no term in Buddhism for emotion is quite consistent
    with what scientists have come to learn about the anatomy of

    Address correspondence to Paul Ekman, P.O. Box 5211, Berkeley
    CA 94705; e-mail: paul@paulekman.com.

    Volume 14—Number 2

    the brain. Every region in the brain that has been identified with
    some aspect of emotion has also been identified with aspects
    of cognition (e.g., Davidson & Irwin, 1999). The circuitry that
    supports affect and the circuitry that supports cognition are
    completely intertwined—an anatomical arrangement consistent
    with the Buddhist view that these processes cannot be separated.
    We have chosen two issues, the achievement of enduring
    happiness and the nature of afflictive emotions, to illustrate the
    usefulness of considering the Buddhist perspective in work
    on emotion. Given the space allowed, we present illustrative
    examples of possible areas for research, rather than a more
    complete discussion.
    This report is a collaborative effort of Buddhists (Matthieu
    Ricard and B. Alan Wallace) and psychologists (Paul Ekman
    and Richard J. Davidson). Our report grew out of an extraordinary meeting with His Holiness the Dalai Lama, in Dharamsala, India, in March 2000, that focused on destructive
    emotions.1 The Buddhist authors wrote the sections titled ‘‘The
    Buddhist View,’’ and the psychologist authors wrote the sections
    on research directions and theory.

    ACHIEVING ENDURING HAPPINESS

    The Buddhist View
    Buddhists and psychologists alike believe that emotions
    strongly influence people’s thoughts, words, and actions and
    that, at times, they help people in their pursuit of transient
    pleasures and satisfaction. From a Buddhist perspective, how1

    The participants at this meeting, besides the Dalai Lama, were Richard
    Davidson, Paul Ekman, Owen Flannagen, Daniel Goleman, Mark Greenberg,
    Thupten Jinpa, Matthieu Ricard, Jeanne Tsai, Francisco Varela, and Alan
    Wallace. We thank the Mind and Life Institute of Boulder, Colorado for organizing the meeting in India and a subsequent meeting during which we wrote this
    article.

    Copyright r 2005 Americ...

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