Buddhism appears exceptional in lacking any conventional notion of God, which is something that distinguishes practically every other religious tradition. However, while any strict form of theism is absent from its standpoint, it clearly espousesâin a number of its schoolsâthe notion of an ultimate reality that is wholly transcendent, yet fully immanent in the world. Furthermore, its unique understanding of the Absolute provides a glimpse into how Buddhists might regard the significance and purpose of humanityâs other spiritual dispensations, without feeling compelled to reject them altogether. By examining some of its key doctrinal foundations, it will be argued that Buddhismâthe MahÄyÄna in particularâcan shed light on the plurality of religions by focusing on what is most essential and universal in our longing for liberation.
The research examined the current state of expert witness psychological reports. Ten HCPC-registered, BPS-chartered practitioner psychologists shared their experiences and perspectives on qualifications, job titles, report preparation, content, and feedback from solicitors or court officials. Data were gathered through a 27-question survey and analysed using a thematic approach following Braun and Clarkeâs (2019) six-step guide. This study explored three main areas: qualifications, report quality, and feedback from solicitors or courts. A critical review of the literature revealed significant variation in training, decision-making, knowledge of the field, and feedback from courts. Findings suggest a greater need for standardisation of expert witness psychological reports.
Attachment theory, first proposed by John Bowlby in the 1950s, explores the emotional bonds between individuals, particularly focusing on the parent-child relationship. This article delves into the foundations of attachment theory, outlining its significance in understanding how early experiences with caregiversâ shape individuals’ emotional and social development. It reviews the central concepts of attachment behaviours, the formation of attachment styles, and the impact of these styles on adult relationships. The article identifies the primary attachment stylesâsecure, dismissive, fearful, and preoccupiedâand examines the intergenerational transmission of attachment patterns, stability of attachment styles throughout life, and their implications for psychological adjustment. Additionally, this work seeks to highlight existing gaps in the literature regarding attachment theory and offers a unique perspective by integrating insights from Rumi’s poetry. Through this examination, the article aims to contribute to the ongoing discourse on attachment theory and its relevance in contemporary psychological research.
In this article, one of the psychological tales from the first book of the Mathnawi is analysed using a hermeneutic and holistic approach. The focal point of the third discourse is the dialogue between the child and the mother, followed by the dialogue between the King and the fire, as well as the Kingâs subsequent actions and reactions. The child is the primary hero of the tale, while the King serves as the antagonist. Composed in verse and using symbolic language, the discourse is filled with ups and downs, mirroring the true journey of human life.
The central question of the article is about the mystical psychological dimensions of humanity, especially those of the mother, child, and power, as represented in this discourse. Metaphorically, in the current article, mother is representing all caregivers. The findings of the article indicate that Rumi illustrates a variety of conflicts within human nature and also depicts a mystical psychological perspective. In the chosen discourse for the present article, the child and mother play a constructive and nurturing interactive role. Verses 783â811 from the first chapter of Mathnawi convey the primary content of the child-mother relationship. This article thus bridges attachment theory with mystical perspectives, exploring the resonance between Bowlby’s psychological insights and the rich symbolic framework of Rumi’s insights and poetry, suggesting Spiritual Attachment to be complete map of human attachment process.
According to Farabi, imagination is able to embody intellectual affairs and beings. Inasmuch as imagination and imaginary art introduce the intellectual and embody them by the sensible, public can get knowledge and intellectual happiness through art. Happiness-oriented art includes sensible beauty and aesthetics evaluation and also might include enjoyment and pleasure. Sartre portrays imagination as the positing of an object as a nothingness and not being. While in memory and perception, we take our experience for real, in imagination we contribute a content that has no reality beyond our disposition to see it, and it is clear that this added content is time and again cited by art when we see a face in a picture or hear an emotion in a piece of music. For Sartre, imagination represents the power of human consciousness because it is a type of intentionality that posits in the same act both the existence of the object and its inexistence, since it intends it precisely as a virtual object. In imagination, the object is indeed intended by consciousness, but as absent, as containing a certain part of nothingness inasmuch as it is posited as not existing here and now. An artwork, according to Sartre, is an imaginary presentation of the world inasmuch as it requires human freedom. In other words, the artwork serves the purpose of making us feel essential in connection with the world. While Farabi considers both real as well as unreal aspects of imagination Sartre sees just imaginationâs irreal side. Moreover, Farabiâs focus is on the social function of imagination which Sartre lacks.
The theological concepts of transcendence and simile have long been central issues in philosophical and theological discourse. These concepts present a complex dilemma, often leading to debates among scholars and mystics about reconciling the human-like attributes ascribed to God with the divine transcendence that places Him beyond all such characteristics. This article explores the perspectives of Ibn Arabi on the interplay of transcendence and simile, arguing that Ibn Arabi rejects both absolute transcendence and absolute simile. Instead, he proposes a comprehensive view harmonising the two, offering a balanced understanding of the divine.