Approaches[ edit ] In general, two types of evidence can be distinguished when performing a meta-analysis:
These selected excerpts include the Abstract-Overview, along with the entirety of Chapter 1 IntroductionChapter 2 a literature review of health and optimal well-being among over three dozen prominent Western psychologistsand Chapter 5 Summary-Conclusions-Comments.
Many additional criteria, affirmed by the literature and survey respondents, were posited e.
Discrepancies were sometimes found between what classic spiritual literature affirms as criteria and what some modern representatives maintain.
Survey respondents indicate three especially important means for spiritual realization: What is Goes methods section dissertation well-being? To put this question in only slightly different terms: What is the highest stage of human development?
This dissertation examines the hypothesis: It is to be noted that this author is specifically interested in examining optimal well-being in terms of spiritual realization awakening, liberation, enlightenment, and so forth.
However, it is readily seen that humans ostensibly very healthy on the biological level can still live in a state of great dissatisfaction, even misery, such as when psychologically ridden by frustration, depression, resentment, boredom, jealousy, and so forth. But the history of psychology shows that it mainly arose more as an expedient to remedy the existence of various types of disturbing mental disorder, rather than as an exploration of the farther higher reaches of human well-being.
Of course, some of these psychologists have gone deeper than others into the subject. In contrast to the behaviorists and mainstream psychoanalysts, these researchers encouraged a study of true well-being and, in a rudimentary fashion, began to probe some of its possible features.
Their research see next chapter for a review of some of this literature often touched on or even delved deeply into such spiritual traditions as Zen Buddhism, Hindu Vedanta, and Christian mysticism so as to enrich their views. Unfortunately, there was no official support for, or seeming great interest in, this work in the mainstream of psychology.
Psychologists were still mainly interested in the dynamics of pathology, not extraordinary health, and the two main paradigms in psychology for studying pathology were psychoanalysis and behaviorism.
With this so-called "third force" in psychology, there could now be an official focus on dynamics of health in addition to the focus on the dynamics of pathology.
This ushered in the human potential movement and the concern for self-actualization. But within less than a decade, even the paradigm of humanistic psychology was obsolete for studies in extreme well-being.
Their definitions of maturity and health reach no further than psychosocial identity, object constancy, mutuality in object relations, and more adaptive, less conflicted rearrangements of impulse and defense.
Yet much of the agony of our time stems from a spiritual vacuum.
Furthermore, transpersonal psychologists were now very open to practicing spiritual disciplines and dialoguing with teachers more or less representative of these spiritual traditions. A number of articles by, or interviews with, various spiritual teachers themselves are to be found in the issues especially the earlier issues of the Journal of Transpersonal Psychology.
An encounter with spiritual traditions was noteworthy, since one reason psychology arose in the nineteenth and early twentieth centuries was due to the evident failure of the Western religious traditions to help Westerners handle their mental disorders.
The exoteric religious traditions still tend to be viewed suspiciously by psychologists even by many transpersonal psychologists as ineffective and impotent, if not actually psychologically harmful.
Groups with unilevel sensibilities confuse the attainment of authentic spiritual transcendence or realization with the attainment of mundane psychological, sensory or material conditions, such as financial success, interpersonal satisfaction, inducement of special inner sensations or moods, commitment to a certain set of beliefs They harbor the attitude that the value as well as the proof of spiritual transformation lies in predictable, observable consequences in the mundane sphere.
Our frame of reference for defining unilevel versus multilevel sensibilities is the collective teachings of the great mystical traditions Zen Buddhism, Christian mysticism and Taoism. Smith,; M.Demonology is the study of demons or beliefs about demons, especially the methods used to summon and control them.
The original sense of "demon", from the time of Homer onward, was a benevolent being, but in English the name now holds connotations of malevolence. (To keep the distinction, when referring to the word in its original Greek meaning, English may use the spelling "Daemon" or "Daimon".).
A software architecture is an abstraction of the run-time elements of a software system during some phase of its operation. A system may be composed of many levels of abstraction and many phases of operation, each with its own software architecture. Indirect comparison meta-analysis methods (also called network meta-analyses, in particular when multiple treatments are assessed simultaneously) generally use two main methodologies.
One day i'm going to write a lengthy essay on joss whedon and the role of firefly making me buy wholly into the cool girl myth with a side of toxic beta male masculinity.
Published: Mon, 5 Dec “Leadership Style refers to the more or less consistent patterns of thinking, feeling, and behaving that characterize the way in which the leader deal with people and situations in a leadership context.
Contemporary Metaphilosophy. What is philosophy? What is philosophy for? How should philosophy be done? These are metaphilosophical questions, metaphilosophy being the study of the nature of philosophy.