| ·期刊原文
Newman explores three approaches, "disciplines," to
cognitive/emotional transformation. Practitioners of each discipline
alter emotions by acts of attention to, and revised explanations of,
emotional constellations focused during concentrated periods of
work. In the light of insights derived from philosophical work on
emotions, N. compares and contrasts how a (Theravada) Buddhist
meditator deals with craving, how an Ignatian exercitant combats
inordinate attachments, desolation, and false consolation, and how a
Freudian analyst handles transference.
N. modestly admits that his work "is by no means a complete study of
any one of these forms of practice" (8). This reviewer, however, has
experienced all three of the disciplines, was trained in Freudian
analysis, and has conducted directees through the Ignatian
Exercises. From this perspective I praise N. for having grasped the
spirit, the essence of each tradition its theory, and practice. He
has also mastered the relevant primary and secondary texts profusely
cited in lively dialogue with each other throughout. E.g., in
"Discerning the Right Love of God," Ignatius's directives are
contextualized within theological premises drawn from Augustine,
Aquinas, Whitehead, and Pannenberg. Certain aspects of the Exercises
encourage transference reactions and regression that are accordingly
analyzed from within a psychoanalytic viewpoint. The criterion of
peace as the sign of the true love of God is related to the object
of true love in mindfulness meditation namely "one that can be held
in full and conscious attention, with full awareness of causes"
(173).
Criticisms might predictably derive from those disagreeing with any
of N.'s philosophical positions (e.g. the illusory nature of the
ego/self), but all in all, N. has made a major contribution to
interreligious and interdisciplinary dialogue.
</PRE></BODY></HTML>
|
