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Thanks for telling us about the problem. Return to Book Page. Zen Buddhism and Psychoanalysis by Erich Fromm. Suzuki, and De Martino. Approximately one third of this book is a long discussion by Suzuki that gives a Buddhist analysis of the mind, its levels, and the methodology of extending awareness beyond the merely discursive level of thought.
In producing this analysis, Suzuki gives a theoretical explanation for many of the swordsmanship teaching stories in Zen and Japanese Culture that otherwise would seem to involve mental telepathy, extrasensory perception, etc.
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Budismo zen y psicoanalisis
This question contains spoilers… view spoiler [? See 1 question about Zen Buddhism and Psychoanalysis…. Lists with This Book. I was expecting a kind of dialogue with bridges being made between the two extremes: Yet, by the end of the book, it was very clear in my mind: Susuki almost ruled out any bridges; not quite the same with Erich Fromm. The book is the output of a seminar held in Cuernavaca, Mexico, in The first part belongs to Susuki; the second, to Fromm.
Scott Sensei said once about D. When I look carefully I see the nazuna blooming by the hedge! A simple poem, yet with plenty of subjectivity, flower-contemplation, almost passivity. And then he proceeds into a poem by Tennyson in which the author has plucked a whole plant…as a means to know himself, and much more. Flower in the crannied wall, I pluck you out of the crannies;- Hold you here, root and all, in my hand.
Two very different attitudes towards an object. Basho, inactive; Tennyson, active and analytical. You almost conclude these views are irreconcilable. Well, the main point of Susaki, I have understood, is that Psychoanalysis being a scientific method, and antireligious, cannot partake of this Buddhist attitude: The Buddhist attitude is pre-scientific, meta-scientific or even anti-scientific. It aims at preserving life. No surgical tools used. Life should be ego-less. Science aims at synthetizing formulas and abstractions regarding objects.
It signals the age of innocence. Some lines are dedicated to the Koan: Most of times it takes an absurd form, looks incoherent and incomprehensible. As I said, affinities and bridges were to be found more on the side of Erich Fromm. Yet, again Fromm tries some bridging; speculating: His method was free association.
Yet, as Erich From wrote: And, as Susuki pointed: Nov 27, Frona rated it liked it. If you can guess that what Zen and Psychoanalysis have in common is their aspiration towards fuller awareness, you might as well pick a more thorough book. However, if all psicoanalizis need is a straightforward introduction to philosophy, or more specifically, a simple sketch of Western and Eastern forms of humanism, this paper can aid you in this task.
With slow, undemanding progression that psicoanalusis the crucial aspects repeatedly, it tells us the familiar story about why all modes of being, without pskcoanalisis If you can guess that what Zen and Psychoanalysis have in common is their aspiration towards fuller awareness, you might as well pick a more thorough book. With slow, undemanding progression that underlines the crucial aspects repeatedly, it tells us the familiar story about why all modes of being, without psicoanxlisis guidance of trained healers, are left in a state of erch consciousness or if one is particularly unlucky, in madness.
Though I think the focus on the differences rather than the similarities between these distant forms of thought would make the book much more substantial, the author doesn’t want to enlarge the gap between them even further and contrasts them only with the aim of moving them closer. In the more rewarding end, the asymmetry finally outshines his aim — what psychoanalysis or Western thought lacks is awareness that in order to become a united, fulfilled person doesn’t simply mean to rfomm for one’s faults and traumas and make them productive, but a deeper, positive change of personality, where these faults don’t need a special treatment, but a general one with the rest of one’s traits.
Fromm’s vision of psychoanalysis being the basis for further Zen trainings seems a psicoanalisie far-fetched in this regard, since Zen’s interpretations of human’s shortcomings are entirely different. Jan 22, Adil rated it really liked it. Paicoanalisis is a review of a Turkish edition and might be different in that it only includes the writing of Erich Fromm and not of Suzuki or others. Erich Fromm was ahead of his time in some ways; in pioneering the cross-talk of Psychoanalysis and Zen.
One encounters writings on this intersection much more in modern times 21st centuryafter Zen has settled in the U. So Fromm’s vision here was cutting-edge at his time.
He writes in a mostly non-technical way. His aim is to emphasize what is usefu This is a review of a Turkish edition and might be different in that it only includes the writing of Erich Fromm and not of Suzuki or others. His aim is to emphasize what is useful in Freud’s original ideas, take the good stuff from psychoanalysis, and explore how it maps onto and can be enriched by Zen Buddhism. It turns out that Zen and Psychoanalysis share more than might be obvious to the lay person at first glance.
Fromm claims that Buddismo might have had a deeper aim that even he himself had psicoanalidis becoming aware of, let alone verbalizing, that ties into the core aim of Zen. Thus, Psychoanalysis, at least in theory, is much more than the treatment of neurosis.
So what fronm the deeper potential of Psychoanalysis and how is it similar to and different from Zen? The book gives you a good idea.
Feb 27, Ali rated it liked it Shelves: Aug 22, Fadwa! It’s hard to sum this one up. It’s my first foray into Zen, and I’m very glad of it. The book consists of a collection of lectures given by Drs D. Suzuki, who introduced Zen Buddhism to the West with a series of books in the s, and Erich Fromm, one of the most important social psychologists of the twentieth century. Suzuki outlines the basic precepts of Zen thought — though even the term “thought” becomes problematic in this sense.
Fromm is interested in relating Zen principles to the practise of psychoanalysis. Zen Buddhism is all about cultivating “the art of living. Psychoanalysis ought to concern itself not with curing symptoms, but with encouraging and defining the totality of the human experience.
Most symptoms associated with mental illness are not the root of one’s problem, but simply manifestations of deeper emotional maladjustment. This maladjustment might be defined as the complete alienation of one from his or her true Self, alienation of one’s Self from others, and one’s Self from Nature. The goal of psychology ought to be humanistic, as opposed to the mainstream orthodox aim to arrive at the therapeutic “adjustment” of the patient.
The standards of a given society may or may not be healthy, in terms of human values. Buddhism is concerned with Enlightenment, and psychology with de-repression, both of which really aim at the same thing — the overcoming of greed in all forms, whether it is greed for possession, for fame, or for affection; a “cure” in this sense implies overcoming narcissistic self-glorification and the illusion of omnipotence.
It implies, furthermore, the overcoming of the desire to submit to an authority who solves one’s own problem of existence. The person who wants to use Enlightenment, or “de-repression” to simply cure a “sickness” will never achieve either. Psychology thus needs to liberate itself from any contemporary social pathologies by adopting a technique and philosophy of ethics conducive to a truly healthy way of life.
Very highly recommended to anyone interested in cultivating the “art of living. I’d be happy to recommend titles to anyone interested View all 3 comments. Mientras que en la primera parte D. Suzuki comienza comparando dos poemas sobre una flor: Basho mira la flor y la admira. Tennyson la arranca, quiere tenerla, analizarla. Basho siente el misterio de la flor y se maravilla en silencio.
Budismo zen y psicoanálisis – 大拙·鈴木, Erich Fromm – Google Books
Basho acepta, Tennyson resiste. En Tennyson no hay sentimiento sino intelecto. Tiene que decir algo sobre ello, tiene que intelectualizar la experiencia. No, dice Suzuki, porque el objeto no es la suma de sus partes. Hay algo que queda fuera de ese estudio y es el objeto mismo. El conocimiento del Yo en el zen es un conocimiento no intelectual, no enajenado y en el que conocedor y conocido se vuelven uno solo. Erich Fromm, por su parte, analiza la crisis espiritual del hombre moderno occidental.
La vida ha quedado subordinada a la propiedad: