Abstract
The focus of this chapter is to present the nature of conflict studies, of people entrapped in conflicts, dilemmas, paradoxes and ambivalence, and through them to develop a methodology to unravel situations where one deals with dialectical opposition by integration, by mediating between conflicting positions. A simple definition of the term ‘dialectical’ is mediating conflicting positions. In Buddhist psychology the conflicts emerge through systems of desire which become attached to material possession and social status. Buddhism accepts that conflicts emerge from the nature of life, and that rather than considering them as threats one should take them as opportunities to grow and even recognise the gift of conflict in our lives.
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Notes
- 1.
Bernard Mayer, Staying in Conflict, 2009, Chap. 2.
- 2.
Low and Purser (2012, pp. 335–355).
- 3.
Epstein (2014).
- 4.
Ibid., p. 64.
- 5.
Ibid., p. 65.
- 6.
Stephanie Kaza, 2005, Hooked: Buddhist Writings on Greed, Desire, and the Urge to Consume, Boston and London: Shambala.
- 7.
Padmasiri de Silva, 2010, Buddhist and Freudian Psychology, North Carlton: Shogum Publishers.
- 8.
Edwin Shneidman, 1985, Definition of Suicide, New York: John Wiley & Sons, p. 135.
- 9.
Padmasiri de Silva, 1996, ‘Suicide and Emotional Ambivalence: An Early Buddhist Perspective’, in Frank J. Hoffman and Deegalle Mahinda eds., Pali Buddhism, Surrey, UK: Curzon Press, p. 124.
- 10.
Padmasiri de Silva, 2017, Emotions and the Body in Buddhist Contemplative Practice and Mindfulness-Based Therapies, London: Palgrave Macmillan.
- 11.
Anālayo, 2003, Satipaṭṭhāna: The Direct Path to Realization, Cambridge: Windhorse Publications, p. 122.
- 12.
de Silva (2017, Chap. 2).
- 13.
Ibid.
- 14.
Anālayo (2003, p. 58).
- 15.
Epstein (2014); dukkha, unsatisfactoriness, the first noble truth.
- 16.
See de Silva (2010).
- 17.
- 18.
Pema Chodron, ‘How we get hooked, how we get unhooked’, in Stephanie Kaza (ed.), (2005, p. 28).
- 19.
Padmasiri de Silva, 2007, Explorers of Inner Space: The Buddha, Krishnamurthi and Kierkegaard, Ratmalana, Sri Lanka: Sarvodaya Vishvalekha.
- 20.
Joshua Cooper Ramo, 2009, The age of the unthinkable: Why the new world disorder constantly surprises us and what we can do about it, New York, NY: Little Brown & Company.
- 21.
D III, 58–77.
- 22.
Tibor Scitovsky, 1976, Joyless Economy: The Psychology of Human Satisfaction, Oxford: Oxford University Press.
- 23.
David Loy and Linda Goodhew, 2004, The Dharma of Dragons and Daemons: Buddhist Themes in Modern Fantasy, Somerville, MA: Wisdom Publications.
- 24.
Kaza (2005, p. 139).
- 25.
Padmasiri de Silva, 2014, An Introduction to Buddhist Psychology and Counselling: Pathways of Mindfulness-based Therapies, 5th ed., London: Palgrave-Macmillan.
- 26.
Barnaby Barratt, 2013, The Emergence of Somatic Psychology and Body Mind Therapy, London: Palgrave Macmillan, p. 50.
- 27.
Martin Seligman, 2011, Flourish, A visionary New Understanding of Happiness and Well-being, Sydney, NSW: Random House.
- 28.
Mihalyi Csikzentmihalyi, 1990, Flow: The Psychology of Optimal Experience, New York: Harper Perennial.
- 29.
Craig Hassad and Richard Chambers, 2014, Mindful Learning, Sydney, NSW: Exisle Publishers, p. 28.
- 30.
Judith Martin, Thomas Nakayamfa and Lisa Flores, 1998, Readings in Cultural Context, Mountain View, CA: Mayfield Publishing Company, pp. 11–12.
- 31.
M.J. Yoshikawa, 1988, ‘Cross-cultural Adaptations and Perceptual Development’, in Y.Y. Kim and W.B. Gudykuns eds. Cross-cultural Adaptations and Cultural Approaches, International and Intercultural Communications, Newbury Park, CA, Sage, p. 34.
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de Silva, P. (2017). Introduction. In: The Psychology of Buddhism in Conflict Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-69029-2_1
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