1/10/2024 0 Comments Paradigm shift psychologyThis makes community psychology to emerge as a new way of thinking that looks at a number of options before coming up with appropriate interventions. Given the rich diversity of psychology (behavioral neuroscience, cognitive science, clinical, industrial organizational, etc., I am not sure there is anything these days that truly could be called "mainstream" about psychology.Īs a paradigm shift community psychology challenges the traditional paradigms of psychology that aim to understand individuals, or very select groups, community psychology looks beyond the individual and aims to reach considerably more people and obtain considerably more knowledge and understanding. So, no less rigorous in its approaches than other areas of psychology (thus perhaps the concern about paradigm shift), it uses a broader view of factors that affect individual behavior, looks to see how the ecological context affects those factors, and seeks to change behavior through systemic approaches. So, while community psychologists may share disciplinary connections to psychology (focus on behavior of individuals), it is more likely to view the behavior of individuals within the context of relationships with others (parents, teachers, neighbors, etc) as they are embedded within or nested within other systems of influence (neighborhoods, government, workplace, etc. Moreover, it is more likely to approach the problem from a systems perspective. Approaches such as participatory action research, community based participatory research tribal based research, etc. However, because of "community" it also is more likely to engage in a range of approaches to research that actually takes community into account in its efforts to understand and solve community or societal issues. Community psychology uses many methods that are common across diverse areas of subdisciplines of psychology. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus.I am not sure that the question is aimed at the right distinction. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. These sheaths are fundamental to Hindu sacred psychology.įunctioning under the effects of ignorance each sheath binds the soul to mundane existence. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. In the Upanishadic period heaven and hell are temporary eschatological goals. Heaven and hell are final eschatological goals for the soul in the Vedic period. Heavenly rewards or the punishment of hell are meted out to it. Upon death it is judged in accordance with its good or bad actions. In the early Vedic period the soul is a metaphysical entity. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. This graduates into subtle subjective mysticism in the Upanishads. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. Hindu mysticism emerges from all these strands of development. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. This research was stimulated by pastoral concerns pertaining to the South African Hindu Community.
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