Order No: AAC 8225932 ProQuest - Dissertation Abstracts
Title: STRATEGIES OF THE STILL: MINOR WHITE'S THEORY OF READING THE PHOTOGRAPHIC IMAGE EXTENDED AND APPLIED TO STILL IMAGES IN EXPERIMENTAL FILM
Author: HARMEL, CAROLE
School: NORTHWESTERN UNIVERSITY (0163) Degree: PHD Date: 1982
pp: 180
Source: DAI-A 43/06, p. 1726, Dec 1982
Subject: CINEMA (0900)
Abstract: This study investigates and develops the concept of
'reading' the photographic image, a concept developed by Minor White,
still photographer, teacher and editor of Aperture, the influential
photographic magazine. The concept was based on the idea of a visual
metaphor, or equivalent, the term coined by Alfred Stieglitz, White's
predecessor by several decades. Other sources for 'reading' come from
I. A. Richards (the literary model), Zen, art criticism, and
psychology.
'Reading' is placed in its historical context, then compared to
other philosophical systems, which include romanticism, realism,
impressionism, symbolism, and transcendentalism. In each of these
systems, emphasis is on the unconscious and ineffable. 'Reading' also
emphasizes these processes, but in relation to the conscious,
analytical processes; 'reading' sets up a dialectic, a working
balance, an active dialogue between word and image, conscious and
unconscious.
'Reading' is applied to the still image as it appears in certain
experimental films. The different categories of the still in film
include the use of actual stills, as in Chris Marker's La Jetee and
Hollis Frampton's Nostalgia, the use of the static camera to film one
static image, as in Frampton's Lemon. Several static images may be
edited together, as in his 32 Fragments. A static camera may use
varying focal lengths, as in Michael Snow's Wavelength. Extended
shots may lie within a narrative or documentary film, as in Georges
Franju's Blood of the Beasts. Or, in another, category, the imagist
film, a filmmaker may return to one image over and over, as in Stan
Brakhage's Autopsy.
Having set up this category, 'reading' is extended through
certain concepts of Freud and Jung to explore the psychological
strategies which underlie these films, setting up the dialectic
between conscious and unconscious. These strategies include
voyeurism, the Jungian individuation process, and concepts of
psychological space. In voyeurism the space is held or 'stuck,' in
radical sight and meditation it is dissolved. In the former it is
dissolved through disturbing imagery and shock, in the latter through
the intense durational act of meditation.
This is an investigation of the underlying relationships between
word and image, conscious and unconscious, as they apply to
perception of imagery.
Order No: AAC 8226812 ProQuest - Dissertation Abstracts
Title: THE TRANSITION OF THE ARTISAN-POTTER TO THE ARTIST-POTTER IN MASHIKO, A FOLKWARE KILN SITE IN JAPAN
Author: HOLMES, ANN SOMMER
School: NEW YORK UNIVERSITY (0146) Degree: DA Date: 1982
pp: 501
Source: DAI-A 43/06, p. 1799, Dec 1982
Subject: EDUCATION, ART (0273)
Abstract: This study is based upon oral history interviews conducted
between 1969 and 1973, and focuses upon the artist-potters in
Mashiko. The author examines Mashiko in the context of the Japanese
pottery tradition as a new folkware kiln site. Unlike the older
established kiln sites, Mashiko is open to newcomers from all over
Japan, not only to potters but to those with professional backgrounds
in the liberal arts, sciences, and education.
The pottery activity in Mashiko developed in two stages, the
first led by Shoji Hamada and his early students who came after World
War II ended, and the second stage led by Shoji Kamota and the
potters who came in the fifties, sixties, and seventies. The older
generation indentified themselves as craftsmen but were acknowledged
as artists by the public. In contrast to their predecessors, the
younger generation considered themselves artists. For them, Zen
detachment of the humble artisan was incompatible with artistic
intention.
In transition from artisan to artist, the Mashiko potter
functioned in both capacities, producing tableware for the general
public and artistic pieces for the collector. Artisan and artist
formed a bridge, uniting technician and master potter. How the
process of change affected the tradition in Mashiko is analyzed
through aesthetic inquiry.
Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts
Title: PARTICLE ENTRAINMENT AND CHEMICAL REACTIONS IN THE FREEBOARD OF A FLUIDIZED BED COAL COMBUSTER.
Author: CHAUNG, TZA-ZEN
School: MASSACHUSETTS INSTITUTE OF TECHNOLOGY (0753) Degree: SCD Date: 1982
Source: ADD X1983
Subject: ENGINEERING, CHEMICAL (0542)
Order No: AAC 8225040 ProQuest - Dissertation Abstracts
Title: MUSHIN, THE HIGHEST STATE OF CONSCIOUSNESS IN ZEN BUDDHISM. (CHINA, JAPAN)
Author: SAYAMA, MIKE KAZUTO
School: THE UNIVERSITY OF MICHIGAN (0127) Degree: PHD Date: 1982
pp: 171
Source: DAI-B 43/06, p. 2001, Dec 1982
Subject: PSYCHOLOGY, CLINICAL (0622)
Abstract: Mushin or void self is explored through the lives and
teachings of six masters: Bodai Daruma, Eno Daikan, Rinzai Gigen,
Hakuin Ekaku, Omori Sogen, and Tanouye Tenshin.
Daruma transmitted Zen from India to China. He established
sitting meditation as the basic practice and described mushin as
realizing the Unconscious. The Unconscious refers to an awareness of
all as One Mind.
Chinese Zen matured with Eno who taught that enlightenment was an
instantaneous seeing into Self-nature and that meditation and
intuitive wisdom were inseparable. The life and psychotherapy of
Milton Erickson are offered as a commentary on the bodhisattva with
his attributes of intuitive wisdom, great compassion, and skillful
means.
One of two major existing lines of Zen traces its lineage back to
Rinzai. He described the person who abides in mushin as the True Man
without Title who makes himself the master of any situation. Fencing
with its demand for fearless, unrestrained action provides a fitting
commentary to his teachings. Miyamoto Musashi, perhaps the greatest
swordsman in Japanese history, wrote that the void was the deepest
principle of fencing.
Hakuin was the Japanese Rinzai master who revived Zen when it was
degenerating into a cultural pastime. He taught cultivating ki, the
basic life energy, at the tanden, the vital center two inches below
the navel. He described mushin as experiencing the free, indivisible
flow of ki constituting the universe.
An abbot of Tenryu-ji, Omori founded Chozen-ji, a temple in
Hawaii. He formally integrated martial and cultural arts with Zen
training. His instructions in zazen are given.
Tanouye currently heads Chozen-ji. He emphasizes entering Zen
through the body. A lecture of his on mushin as the immovable mind
which does not move because it does not stop, does not stop because
it is void of attachments, and a description of training at Chozen-ji
are presented.
Speculations about a psychotherapy based on Zen training and the
nature of research in transpersonal psychology conclude the study.
Order No: AAC 8210541 ProQuest - Dissertation Abstracts
Title: A CRITICAL EXAMINATION OF SELECTED METHODS CURRENTLY EMPLOYED IN THE STUDY OF RELIGION
Author: PERKINS, DOROTHY JEAN
School: TEMPLE UNIVERSITY (0225) Degree: PHD Date: 1982 pp: 309
Source: DAI-A 42/12, p. 5155, Jun 1982
Subject: RELIGION, GENERAL (0318)
Abstract: This dissertation aims to clarify the central problem
which underlies the serious methodological disagreements in the
academic study of religion. It presents a critical examination of the
two types of methods that have been employed: 'the
philological-historical or empirical' type, here represented by the
history of religion and the phenomenology of religion, and the
'religious-theological or philosophical' type, here represented by
Paul Tillich, Zen Buddhist thinkers, and selected scholars of
mysticism.
The methodological issue which divides these two types of methods
is the concept of 'objectivity,' which refers to a subject-object
mode of knowing in which objects are studied by a detached subject.
Methods of the first type study empirical 'forms' of religion as
objects known by the impartial subject-observer. They 'bracket'
ultimate religious claims and avow that religion cannot be defined
until all empirical research is completed. The goal is the
'explanation' of chronological or typological relationships which
connect the 'forms' of religion. However, these methods are shown to
carry an implicit ontological assumption about the nature of religion
which pre-determines their so-called empirical research.
Methods of the second type argue that there is in fact a direct
relationship between epistemology and insist that a concern with
ultimate issues is necessary for an adequate study of religion. The
particular religious dimension of religious phenomena must be
established before empirical 'forms' can be studied. These methods
also introduce an existential aspect into methodology. They maintain
that religion has to do with man's problematic dualistic relationship
with all things and especially his own self, which he knows only as
object but seeks to know truly as subject. This 'onto-existential'
approach thus addresses the question of why religion necessarily
exists for man. These methods first locate the ultimate problem of
man in the dualistic nature of his being and consciousness. They they
establish the nature of the ultimate resolution man seeks for his
ultimate problem and which is provided by religion. This resolution
lies beyond or transcends or is 'prior to' or is the negation of the
duality of subject and object, and is the source for empirical forms
of religion.
Order No: AAC 8221979 ProQuest - Dissertation Abstracts
Title: DISCRIMINANT ANALYSIS WITH PROPORTIONAL COVARIANCE STRUCTURE
Author: LI, ELDON YU-ZEN
School: TEXAS TECH UNIVERSITY (0230) Degree: DBA Date: 1982
pp: 240
Source: DAI-B 43/04, p. 1166, Oct 1982
Subject: STATISTICS (0463)
Abstract: The proportional quadratic discriminant function (PQDF) is
an optimal discriminant function (DF) when the two population
covariances are unequal, but proportional. If the population
covariances are equal, then the linear discriminant function (LDF) in
also an optimal DF. The quadratic discriminant function (QDF) is an
optimal DF when the population covariances are unequal. The
hierarchical relation of these three DF's can be expressed as LDF
(L-HOOK) PQDF (L-HOOK) QDF.
The purpose of this research is to examine the PQDF and to
compare its performance with those of the LDF and the QDF. The belief
was verified that high dimensionality will increase the efficiency of
the PQDF over the QDF and enable it to outperform both the LDF and
the QDF when the population parameters must be estimated.
The design of this research was divided into two parts: the
application of analytic methods and a simulation study. The maximum
likelihood procedure and Newton-Raphson method were applied to
estimate the coefficient of proportionality. The asymptotic error
rates of the estimated LDF, QDF, and PQDF were calculated in
two-variate linear or proportional covariance structures (LCS or
PCS). Then, the performances of the estimated PQDF relative to the
estimated LDF and QDF were compared using the asymptotic relative
efficiency.
The simulation study used the number of variables, the sample
size, the group distance, and the covariance structure as the
parameters. Estimated expected actual error rates and relative
efficiencies of the PQDF to the LDF and the QDF were computed. It was
found that the PQDF outperforms both the LDF and the QDF with a
moderate number of variables and nonlinear covariance structure. This
finding suggests that the PQDF is superior to the QDF if the number
of discriminating variables to be used is not small relative to the
sample size. However, the LDF performed better than the PQDF in all
cases with the LCS. This result suggests that if the estimated
coefficient of proportionality is near one, the LDF should be used
rather than the PQDF.
Order No: AAC 8123602 ProQuest - Dissertation Abstracts
Title: AN AMERICAN BUDDHIST MONASTERY: SOCIOCULTURAL ASPECTS OF SOTO ZEN TRAINING
Author: VRYHEID, ROBERT EDWARD
School: UNIVERSITY OF OREGON (0171) Degree: PHD Date: 1981
pp: 497
Source: DAI-A 42/05, p. 2200, Nov 1981
Subject: ANTHROPOLOGY, CULTURAL (0326)
Abstract: This dissertation provides an ethnographic description of
the way of life of a particular American Soto Zen monastery, and
shows how the way of life facilitates the internal, meditative
training. Buddhist history reveals how the essential core of the
meditation and teachings was passed from culture to culture by
adapting the institutions and practices to trainees' needs. Various
books on Zen monasteries each have advantages and disadvantages
resulting from the authors' backgrounds and chosen emphases. This
dissertation has been influenced by my dual role as Zen trainee and
cultural anthropologist, and by various professors' and priests'
input. The physical setting, meditation practice, ritual symbolism,
daily and yearly schedules, social organization and processes,
demography, teachings, work, and relations outside the monastery are
described.
The meditation hall serves as the physical and spiritual center
of the monastery, where people do a form of seated meditation in
which one sits still and alert, allowing thoughts to arise and pass,
'neither trying to think nor trying not to think.' Various symbols,
statues, and teachings describe what one finds within oneself
naturally in meditation. The on-day schedule provides meditation,
ceremonies, work, meals, reading periods and classes designed to
facilitate meditation in ordinary daily life. Days-off show one how
to train in a less structured format, and other special schedules are
used for various retreats and work days. Seniority and the
teacher-trainee relationship form the fundamental social organization
principles, as those who have trained longer and more deeply can
guide those newer. The various ranks of the laity, monks, priests,
and teachers provide roles, training programs, and responsibilities
fitted to their different needs. The processes of administration,
spiritual counseling, and passage through the system put these
spiritual principles into concrete social action.
Almost all members are white or Oriental, middle and upper class,
25-40 years old, and college educated, and most are men, because
these people have enough control of their external needs to turn
toward other pursuits. Fall and spring terms are the most intensive,
with winter and summer more relaxed. Various major ceremonies are
celebrated in those periods. Community interaction is done in a style
facilitating and adjusting to people's training. The teachings
explain how physical, mental, and spiritual karmic consequences are
created and passed on, and how training helps one become one with the
Cosmic Buddha, God, by cleansing one's karma. Various departments do
the practical work as an active form of meditation, and people work
on the moral dilemmas of daily life as an integral part of their
training. The monks devote most of their time to the monastic
activities, leaving little time for interacting with other
organizations besides its congregation, but they do maintain
spiritual but not organizational relations with the Japanese Soto Zen
church. This monastery continues the core of Zen tradition, while
adapting its externals to Western culture. The gradually growing
monastery and congregation change their procedures whenever needed,
and are planning for the future.
Recent social trends have induced many Americans to change their
religious participation in various directions. Many new and Eastern
religious groups have developed, and are finding their niches among
different demographic segments with different religious needs.
Turner's theories of multivocal ritual symbolism were used in the
interpretation because they are more appropriate to a discussion of
Zen practice than other theories on ritual symbolism.
Order No: AAC 8119088 ProQuest - Dissertation Abstracts
Title: GENETIC AND DEVELOPMENTAL STUDIES OF THE LOCI IN THE POLYTENE INTERVAL 84A-84B1,2 OF DROSOPHILA MELANOGASTER
Author: WAKIMOTO, BARBARA TOSHIKO
School: INDIANA UNIVERSITY (0093) Degree: PHD Date: 1981
pp: 133
Source: DAI-B 42/03, p. 908, Sep 1981
Subject: BIOLOGY, GENETICS (0369)
Abstract: Homoeotic mutations are a class of genetic variants that
result in the developmental substitution of one structure by another
that normally occurs elsewhere. Several homoeotic mutations are
located in the proximal portion of the right arm of Chromosome 3 of
Drosophila. These include the proboscipedia (pb), the Sex comb
reduced (Scr) and the Antennapedia (Antp) mutations. Previous studies
on the spatial relationships and the effects of these mutations on
adult morphology suggested that the pb, Scr and Antp genes were
members of a gene complex that controls determinative decisions in
the head and thorax. This homoeotic gene complex was denoted the
Antennapedia complex (ANT-C). To more precisely define the genetic
organization and developmental function of the chromosome region that
includes the ANT-C, new mutations of the pb, Scr and Antp genes and
their neighboring loci were isolated and characterized. The new
mutations were recovered as ethyl methanesulfonate-induced lesions
that failed to complement Df(3R)Scr, a chromosome deleted for Section
84A-84B1,2 of the polytene chromosome map. Complementation tests
involving the 21 newly recovered mutations established that Section
84A-84B1,2 contains a minimum of nine complementation groups.
Recessive lethal alleles were recovered for all the loci except pb.
To assess the function of these loci, the effects of selected lesions
on embryogenesis and on the behavior and phenotype of somatic clones
produced by X-ray induced mitotic recombination were examined. The
results of these studies show that the homoeotic genes of the ANT-C
are required in larval and imaginal tissues to ensure proper identity
of maxillary, labial and ventral thoracic structures. Studies on the
effects of Scr mutations demonstrated that Scr('+) is necessary for
normal development of the ventral prothorax and the pseudocephalon of
the larva. The Scr('+) function is required throughout the
proliferative divisions of the imaginal anlagen to maintain proper
identity of the ventral prothoracic legs and labial palps. Lethal
combinations of the Antp mutations demonstrate that the function of
the Antp gene is to promote ventral meso- and metathoracic
development. In the absence of Antp('+), ventral meso- and metathorax
are transformed into ventral prothorax. The effects of pb mutations
indicate that pb('+) is required for proper determinative states of
the maxillary and labial palps of the adult. The altered morphology
of the gnathocephalic segments of embryos homozygous for Df(3R)Scr
suggest that some gene(s) within the 84A-84B1,2 interval is required
for normal development of the maxillary and possibly the labial
segment of the embryo. The phenotypes caused by mutant alleles of
other loci in the 84A-84B1,2 interval are not discernibly homoeotic
in nature. The R11, zerknullt (zen) and fushi tarazu (ftz) genes, all
of which map between the pb and Scr sites, are involved in processes
initiated during embryogenesis. The R11 mutations result in defects
in head involution. The first visible defect associated with the zen
mutation is the failure of germ band elongation. Embryos with
mutations of the ftz gene produce only half the normal number of body
segments in the hypoderm and neural tissue. This mutant phenotype is
not the result of the fusion of visibly separate metameres,
suggesting that the ftz gene is required for the establishment of the
proper number of body segments in the embryo.
Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts
Title: THE INFLUENCE OF AMERICAN POPULAR FORMULAS ON THE SAMURAI FILMS OF AKIRA KUROSAWA
Author: DESSER, DAVID MICHAEL
School: UNIVERSITY OF SOUTHERN CALIFORNIA (0208) Degree: PHD
Date: 1981
Source: DAI-A 42/04, p. 1351, Oct 1981
Subject: CINEMA (0900)
Abstract: Akira Kurosawa is often called 'Japan's Most Western
Director,' a statement not without justification but one which has
remained essentially unexplored. The implications which underlie this
consist of two correlated ideas: that of a specifically 'Western'
mode of filmic construction which Kurosawa manifests and a
specifically Japanese mode from which he diverges. Yet Kurosawa
clearly addresses contemporary Japanese issues. His popularity in the
West may be explained both by the exotic attraction the Japanese
cinemas has here and by the deliberate adoption by him of certain
Western, mainly American, popular formulas. His popularity and
significance to the Japanese lies in his dialectical explorations of
American popularity and significance to the Japanese lies in his
dialectical explorations of American influences upon Japan. Just as
Kurosawa's films manifest an opposition between tension and stasis,
and performance and observation, so too, there is a tension apparent
between East and West.
To establish the foundations for Kurosawa's adherence to and
divergence from, traditional Japanese forms, the study outlines a
structural analysis of the Samurai film and then examines the manner
in which Kurosawa combines traditional Japanese aesthetic and
narrative patterns with Western formulaic structure which functions
to transform history into myth. There are four types of Samurai film
which are understood to be paradigms within the genre: the Nostalgic
Samurai Drama; the Anti-Feudal Drama; Zen Fighters; the Sword Film.
All use the basic Japanese dichotomy of giri/ninjo (duty/humanity),
but transform it to achieve different ends in relation to shifting
tensions in Japanese society.
Kurosawa utilizes the narrative and character formulations of
such genres as the Western, the Gangster, the Hard-Boiled Detective
and Classical Detective stories and sets them in opposition to
traditional Japanese structures which give rise to the giri/ninjo
antinomy. Opposing forces within the narratives of his Samurai films
are aligned with the East/West opposition and then mediated through
the use of the 'stranger' motif. This motif, which is essentially
Western, and the American-derived formulaic patterns, are metaphors
for American cultural influences. However, Kurosawa is unable to
synthesize the oppositional forces he sets in motion so that his
dialectic remains an open one.
Order No: AAC 8126672 ProQuest - Dissertation Abstracts
Title: AN INVESTIGATION INTO THE COMPATIBILITY OF
EXISTENTIAL-HUMANISTIC PSYCHOTHERAPY AND BUDDHIST MEDITATION
Author: BACHER, PAULA GREEN
School: BOSTON UNIVERSITY SCHOOL OF EDUCATION (0851) Degree: EDD
Date: 1981 pp: 209
Source: DAI-A 42/06, p. 2565, Dec 1981
Subject: EDUCATION, EDUCATIONAL PSYCHOLOGY (0525)
Abstract: The purpose of this theoretical study was to investigate
the potential compatibility of existential-humanistic psychotherapy
and Buddhist meditation as they are practiced in the contemporary
Western world.
The fundamental philosophies and practices of Buddhist
meditation, drawn from Tibetan, Zen, and Vipassana sources in Western
publication, were presented.
The principles and practices of existential-humanistic
psychotherapy, represented by the works of May, Rogers, and Maslow,
were next brought forth.
After these presentations, the major ideologies and techniques of
each discipline were compared and contrasted, with a view toward
examining their essential similarities and significant points of
departure.
Following this examination, contemporary practices in the
synthesis of existential-humanistic psychotherapy and Buddhist
meditation were discussed as they exist in current usage in
therapeutic situations.
The voices of persons expressing opposition to a synthesis of
Buddhist meditation and existential-humanistic psychotherapy were
also brought forth for consideration.
It was found that a sequential approach, wherein psychotherapy
precedes meditation, is of overall greater benefit to the client and
to both the disciplines of psychotherapy and meditation, than a
blended approach.
Among the reasons cited for the favoring of a linear progression
from psychotherapy to meditation is a respect for the developmental
tasks of each individual. In this regard, it was noted that the
existential-humanistic therapy tasks of self-identification,
emotional contact and expression, ego-development, and increase in
self-esteem are necessary before the individual can undertake, in a
serious way, the Buddhist meditational tasks of dis-identification
for emotional and egoic concerns.
In this light, another advantage of the sequential approach is
the opportunity provided for the individual to be sufficiently
prepared and matured for the discipline of meditation, which is a
journey toward higher realms of consciousness not generally
obtainable in existential-humanistic psychotherapy.
Additionally, it was shown that although Buddhist meditation and
existential-humanistic psychotherapy perform corollary functions in
the enhancement of individual well-being, the intensification of
present awareness, and the lifting of repressedness, there are
philosophical differences that are of such sufficient degree that a
separation is deemed advisable.
It was further seen that a clear distinction between the two
disciplines maintains the full integrity and power of each to best
accomplish its stated aims.
It was noted that meditative practice offers the student specific
skills that facilitate the attainment of a still mind, a state of
inner harmony, and a transformation and transcendence of the concerns
of the pyschotherapeutic level of development.
Order No: AAC 8129352 ProQuest - Dissertation Abstracts
Title: VISUAL SYMBOLS OR SHADOWS ON THE WALL OF THE CAVE
Author: ABBOTT, ANN YEOMANS
School: THE CLAREMONT GRADUATE SCHOOL (0047) Degree: PHD
Date: 1981 pp: 237
Source: DAI-A 42/07, p. 3064, Jan 1982
Subject: EDUCATION, EDUCATIONAL PSYCHOLOGY (0525)
Abstract: The aim of this investigation was to support the proposal
that primal visualization processes are a separate language form. The
study included examination of the uses and abuses of the
visualization processes in the West as they are seen from Eastern
mysticism and the analysis of the nature of visual eidetic images.
The first chapter argues that traditional views about man's basic
symbolizing processes and his use of visual images in psychology and
religion, Western myth and symbol are mythical psychological models
of the mind. The discussion includes that of diagrams of mental
images indicating the sources of different visual processes and the
condition, type, and nature of symbols and major structures that
arise in the mind.
The second chapter argues that the field of visual communication
opens a new study of communication models and presents a new
multiband model for both experience and communication. Discussion
includes that of the auric model with visual guidelines to explore
visual symbols, the synergistic and the 'sum-greater-than-parts'
models.
The third chapter presents a new approach to symbolization as a
free-flow model. Discussion includes that of the I Ching scan and the
auric scan, the function of linear thought and those restrictions
posed by moral consciousness upon linear beliefs. Altered states of
consciousness and states of experience and the potentialities for
symbol manipulating are explained.
The fourth chapter discusses kaballa, the concept and cultivation
of 'void consciousness,' Zen space or the use of creative imagination
in verbal and visual symbols, the cultivation of reawakened energy
released from blocked images. Application to education and to the
arts is also discussed.
The fifth chapter argues the latest attempts to restructure the
whole person showing how to use this model. The chapter includes
discussion of the auric and the holistic model of consciousness, as
well as 'whole person' models.
The sixth chapter argues for the reeducation of the creative
imagination in the new holistic model with specifications of personal
eidetics and synergy and discusses practical application to
educational processes in the classroom. A synthesis of information on
all levels of body and consciousness is shown and feedback system and
right-left brain coordination discussed. Included in the concluding
chapter are classroom exercises and processes.
Order No: AAC 8124809 ProQuest - Dissertation Abstracts
Title: THE FOUNDATION DATE OF THE PANHELLENIC PTOLEMAEA AND RELATED PROBLEMS IN EARLY PTOLEMAIC CHRONOLOGY
Author: NERWINSKI, LUCIAN ALEXANDER
School: DUKE UNIVERSITY (0066) Degree: PHD Date: 1981 pp: 174
Source: DAI-A 42/05, p. 2246, Nov 1981
Subject: HISTORY, ANCIENT (0579)
Abstract: The Ptolemaea are the quadrennial, panhellenic games
founded by Ptolemy II in honor of his dead father, and the purpose of
this dissertation is to determine as precisely as possible the year
and calendar date of their foundation. The evidence for the year is
epigraphical, consisting of an Attic inscription first published in
1978. The evidence for the month and day is papyrological, consisting
of P.Ryl. IV 562 and PSI IV 364.
Chapter 1 addresses the attempts prior to 1978 to determine the
year the Ptolemaea were founded. These revolved around the dating of
two decrees which accept the Ptolemaea as panhellenic, IG XII.7 506
and SEG XVIII 241. The former is a decree of the Ptolemaic League of
Islanders. Chapter 1 first shows that the silence of this decree
about Arsinoe II Philadelphus and Ptolemy II's divine honors cannot
be used to date it. SEG XVIII 241 consists of three non-joining
fragments of a decree of the Delphic Amphictyony: the lower two are
part of an acceptance of the Ptolemaea as panhellenic, the upper is
part of a prescript datable to the 260s. Because there is no control
on the length of the lacuna separating the prescript from the other
fragments, Chapter 1 proposes that the prescript dates not the
Amphictyony's acceptance of the Ptolemaea but a later decree to which
its earlier decree accepting the Ptolemaea was appended. These two
documents, therefore, cannot be used to date the foundation of the
Ptolemaea.
Chapter 2 concerns itself with the Attic decree in honor of
Callias of Sphettus, edited by T. Leslie Shear, Jr., in 1978. One of
the services Callias rendered Athens was to serve as its architheoros
to the first Ptolemaea; this event is placed in the chronological
context of Callias' other services, leading to the conclusion that
the foundation of the Ptolemaea dates to before summer 282.
Chapter 3 describes the calendars of Ptolemaic Egypt (reviewing
at length the major study of the Macedonian calendar done by L.
Koenen in 1977) as a preliminary to determining the calendar month
and day on which the Ptolemaea were celebrated, which is undertaken
in Chapter 4.
Chapter 4 shows on the evidence of P.Ryl. IV 562 that the
Ptolemaea took place after 22 Daisius; PSI IV 364 shows that they
took place before 8 Loius. This evidence leads to the conclusion that
the Ptolemaea took place on 29 Daisius, the date on which Ptolemy I
claimed to have succeeded Alexander as king of Egypt. Taken together
with P.Cair.Zen. III 59341, the papyri also show that panhellenic
Ptolemaea were held on the 29 Daisius in the second year of an
Olympiad. The dissertation concludes that the first celebration of
the panhellenic Ptolemaea took place on 29 Daisius in 01. 124,2,
which is equivalent to 10 May 282.
The texts of IG XII.7 506, SEG XVIII 241, P.Ryl. IV 562, and PSI
IV 364 appear with full commentary in Appendices 1-4; the evidence
for the Ptolemaea without chronological importance is briefly
described in Appendix 5.
Order No: AAC 8115763 ProQuest - Dissertation Abstracts
Title: 'SONS AND DAUGHTERS OF THOREAU': THE SPIRITUAL QUEST IN THREE CONTEMPORARY NATURE WRITERS
Author: ATON, JAMES MARTIN
School: OHIO UNIVERSITY (0167) Degree: PHD Date: 1981 pp: 154
Source: DAI-A 42/02, p. 701, Aug 1981
Subject: LITERATURE, AMERICAN (0591)
Abstract: The dissertation examines the thematic and formal
influence of Thoreau's Walden on three contemporary nature
writings--Edward Abbey's Desert Solitaire (1968), Annie Dillard's
Pilgrim at Tinker Creek (1974) and Peter Matthiessen's The Snow
Leopard (1978). The study divides into four chapters and examines
chronologically each book. Each chapter in turn breaks into two
parts: the first considers the themes and formal strategies of that
book; the second examines those ideas and methods in a
chapter-by-chapter analysis. The method is partly formal and partly
processual, in that I am concerned with the movement of the narrative
and the growth of the narrative consciousness.
The particular forms and themes that these books draw from Walden
are: the natural cycle as narrative frame; the development of a
fictional persona who quests after spiritual oneness; the use of a
generative symbol to suggest the narrator's relation to the unseen
world; the lyrical recounting of numinous experiences in nature; the
empirical method of observation and its effect on style; and the
attempt to discover humanity's place in the natural world.
Desert Solitaire employs the half-year natural cycle (Thoreau
used one year) and depicts a fictional persona who sings the beauty
and terror of the desert world. That narrator attempts an ecological
description of man and nature; he sees himself as both part of and
separate from that world. The juniper tree symbolizes that
'bedrock-paradox' relationship.
Pilgrim at Tinker Creek uses a full natural year, beginning in
Janurary and ending in December, to frame the narrative. Her
generative symbol is Tinker Creek, and her narrator resembles the
Walden narrator in that she interprets natural facts as signs of the
deity acting in the world. For her, nature reflects the mind and the
mind reflects nature.
The Snow Leopard does not employ a natural cycle to frame the
narrative. Walden's strong influence on Matthiessen lies in his use
of Eastern ways to spiritual oneness. Matthiessen seeks to adopt the
Zen mind and employs a daily journal structure in an attempt to live
in the Zen now. Like Thoreau's, Matthiessen's generative symbol--the
snow leopard--stands for the unseen world. Also like the others, his
narrator reaches certain epiphanic moments in the natural world.
Order No: AAC 8119363 ProQuest - Dissertation Abstracts
Title: THE MEDITATIVE MODE IN GERTRUDE STEIN'S EXPERIMENTAL WORK
Author: ROBERTS, MARY JO
School: THE UNIVERSITY OF TEXAS AT AUSTIN (0227) Degree: PHD
Date: 1981 pp: 201
Source: DAI-A 42/03, p. 1152, Sep 1981
Subject: LITERATURE, AMERICAN (0591)
Abstract: Gertrude Stein's experimental compositions written
primarily between 1912 and 1933 are often called incomprehensible and
irrational. No critic has found the well-integrated structures and
clearly developed themes which appear when we examine Stein's mode of
experimentation in relation to the structure of her works. Exploring
Stein's use of 'meditation' to describe her process of composition in
these problematic works, we begin to understand their inherent
integrity and their themes. Furthermore, when we compare Stein's
meditative compositional process with similar forms of meditation in
Zen and tantric Buddhism, we see a larger context for the meditative
art form she developed.
Stein derived the meditative mode from several sources: her study
of consciousness with William James; her knowledge of American
writers such as Henry James; her conversations with Picasso and other
artists; and her life in Paris at the turn of the century when
Buddhism and oriental influence in general were pervasive.
Stein's meditative mode of composition develops from focusing on
one object at a time to concentrating on many objects and details
which, as in a mandalic design, surround an axis. The meditative mode
ultimately becomes a theme rather than a process of composition; no
objects are focused on. Rather, what Stein calls the Human Mind
exists in pure contemplation, or a state called 'being there.' Tender
Buttons (1912) represents the first type of meditation,
object-meditation; Four Saints in Three Acts (1927) represents the
second, mandalic meditation. Direct meditation, or meditation as
theme, occurs in Ida (1941) and The Geographical History of America
or the Relation of Human Nature to the Human Mind (1936). Each of
these works demonstrates: Stein's innovative style; her experimental
aims and methods; and her use of movement, time, space, and the
irrational as compositional elements.
Meditation in Stein begins as a mode of writing and eventually
becomes Stein's way of unifying the self. Meditation is at first a
way to write and ultimately to be. Throughout the experimental
period, Stein develops the notion that meditative absorption unifies
the self. She gives this theme its fullest expression Ida. In this
novel, Stein integrates an identity theme along with the meditative
theme of 'being there' to show that simple contemplation solves the
problem of 'inner' and 'outer.' In other words, writing, or 'saying,'
in no longer necessary to 'be.' Ida's 'Yes' at the end of the book
shows that she achieves pure contemplation, the ultimate state of
integration in Stein and in all forms of meditation.
Order No: AAC 8120169 ProQuest - Dissertation Abstracts
Title: GARY SNYDER AND THE MYTHOLOGICAL PRESENT
Author: PICKETT, REBECCA A.
School: THE UNIVERSITY OF NEBRASKA - LINCOLN (0138) Degree: PHD
Date: 1981 pp: 204
Source: DAI-A 42/04, p. 1649, Oct 1981
Subject: LITERATURE, ENGLISH (0593)
Abstract: Although Western Poets have traditionally found Greek and
Judeo-Christian myths rich sources of inspiration, such is simply not
the case with Gary Snyder. His criticism of Judeo-Christian religion
and traditional Western culture is expressed in his poems and essays
which touch on this subject and implicit in his own turning away from
this heritage to seek a fresh understanding of life, personal renewal
and growth, and new metaphors and patterns for poetry in Native
American myth and culture, Buddhism, and paleolithic shamanism.
Snyder attributes to Judeo-Christian religion destructive
attitudes which discount the spiritual value of the natural world.
This position permits Western society to ravage and exploit the
natural world.
Turning to American Indian culture in his youth and early
maturity, Snyder developed an understanding of the significance of
the natural world and his personal relationship to it. He also found
myths and stories set in the American Wilderness, as well as such
universal characters as the Trickster. These provided fresh ideas
about living in a close relation with nature and a sense of the
sacrality of the land and all life.
Disappointed in the exclusive, ethnic nature of Indian religion
the poet turned to Buddhism, another nature-related culture with the
same kinds of insights as 'the Old Ways' of the Amerindians, and open
and accessible to anyone. Buddhism profoundly influenced his poetry
in both content and form. Immersed in Buddhism (pre-Buddhist vedic
religion, Mahayana, Ch'an, and Zen), Snyder assimilated non-western
perceptions, as well as metaphors and patterns for poetry.
The element in these early cultures which fascinates Snyder is
the element of primitive religion, vestiges of which these early
cultures bring into modern times. He is especially fascinated with
the role of the Shaman, and views himself as a poet/Shaman in the
contemporary world, singing out his poetry for the healing of the
tribe, the whole society.
Order No: AAC 8200950 ProQuest - Dissertation Abstracts
Title: STUDY OF SUPERCONDUCTIVITY AND MAGNETISM BY PRESSURIZATION AND HYDROGENATION
Author: HUANG, SHIE-ZEN
School: UNIVERSITY OF HOUSTON (0087) Degree: PHD Date: 1981
pp: 131
Source: DAI-B 42/08, p. 3322, Feb 1982
Subject: PHYSICS, CONDENSED MATTER (0611)
Abstract: In a general attempt to understand the occurrence of high
temperature superconductors and to search for high temperature
superconductors, the hydrogenation and high pressure techniques were
employed for the study of compounds with known high superconducting
transition temperature T(,c) and those possibly with novel
superconducting interaction. The high T(,c) vanadium-based A15
compounds, the ternary Eu molybdenum chalcogenides, and the itinerant
ferromagnets ZrZn(,2) and TiBe(,2-x)Cu(,x) have been chosen for such
an investigation. The results are summarized as follows: (1) The
high T(,c) V-based A15 superconductors: Hydrogenation has been found
to degrade the T(,c) of these compounds, similar to radiation damage.
This is attributed to the reduction in the electron-lifetime rather
than the reduction in the energy gap anisotropy due to the
accompanying increase of defects. Our high pressure measurements show
that the defect-induced volume expansion is not responsible for the
T(,c)-suppression. Our experimental and theoretical data also
demonstrate the importance of metastability in the formation of
defects in high T(,c) compounds. The high T(,c) of Nb(,3)Al and
Nb(,3)Ge with low electron density of states at the Fermi level can
thus be understood. (2) Ternaries
(Eu(,1-x)Sn(,x))(,1.2)Mo(,6)(S(,1-y)Se(,y))(,8): Non-bulk
superconductivity was induced in Eu(,1.2)Mo(,6)S(,8) abruptly at
(TURN)7kbar with an onset temperature (TURN)11 K but not in its
isoelectronic counterpart Eu(,1.2)Mo(,6)Se(,8). The observation is in
complete defiance with predictions based on valence and volume
considerations. The unusual superconductivity observed in
Eu(,1.2)Mo(,6)S(,8) under pressure is tentatively ascribed to
interface superconductivity through the exciton mechanism or negative
U-center interaction. The results of our high pressure measurements
on (Eu(,1-x)Sn(,x))(,1.2)Mo(,6)(S(,1-y)Se(,y))(,8) consistent with
such a conjecture. They also show the complicated nature of the
electron energy spectra of the ternaries. (3) Itinerant ferromagnets
ZrZn(,2) andTiBe(,2-x)Cu(,x): The ferromagnetic transition in these
compounds has been found to decrease by the application of pressure
as well as by hydrogenation, although the later induced a lattice
expansion of the compounds. No sign of superconductivity was detected
down to 1.2 K on the complete suppression of ferromagnetism, in
contradiction to the prediction of the occurrence of p-pairing
superconductivity in these compounds. The reduced magnetism is
attributed to the reduction in the electron density of states
resulting from defects introduced by hydrogenation and
pressurization.
Order No: AAC T-27926 ProQuest - Dissertation Abstracts
Title: MAGNETIC SUSCEPTIBILITY AND GENERAL PHASE DIAGRAM OF THE RANDOM METAMAGNET IRON(1-X)COBALT(X)CHLORIDE.
Author: WONG, PO-ZEN
School: THE UNIVERSITY OF CHICAGO (0330) Degree: PHD Date: 1981
Source: ADD X1981
Subject: PHYSICS, ELECTRICITY AND MAGNETISM (0607)
Order No: AAC 8119983 ProQuest - Dissertation Abstracts
Title: A COMPARATIVE EVALUATION OF RELAXATION TRAINING STRATEGIES UTILIZING EMG BIOFEEDBACK
Author: MIRO, DONALD JOSEPH
School: LOYOLA UNIVERSITY OF CHICAGO (0112) Degree: PHD
Date: 1981 pp: 173
Source: DAI-B 42/03, p. 1183, Sep 1981
Subject: PSYCHOLOGY, CLINICAL (0622)
Abstract: The present investigation compared the clinical
effectiveness of four different relaxation treatments which utilized
EMG biofeedback. Specifically, it compared the following treatment
groups: EMG feedback alone, EMG feedback with taped music, EMG
feedback with taped progressive relaxation exercises, EMG feedback
with a taped Zen meditation exercise, and a waiting-list control.
These groups were compared across multiple physiological and
self-report measures of anxiety, relaxation and mood states, with
particular attention given to discriminating between cognitive
(psychic) vs. somatic (physiological) dimensions of anxiety.
The following hypotheses were advanced: (1)all four EMG-mediated
relaxation treatment groups would manifest significant improvement
across outcome measures in comparison to the control group, (2)the
EMG-progressive relaxation and EMG-meditation groups would manifest
greater improvement across outcome measures, (3)the EMG-progressive
relaxation group would manifest greater improvement on measures of
somatic anxiety, and (4)the EMG-meditation group would manifest
greater improvement on measures of cognitive anxiety.
In conjunction with the above hypotheses, this study explored the
relationship of individual difference factors to treatment outcome
acorss a range of variables, including basic personality style,
stress reactivity, capacity for absorption (self-altering
experiences), initial clinical symptomatology, and initial levels of
anxiety and other mood states.
Subjects were students between the ages of 19 and 55 who
participated in a biofeedback training program for anxiety and stress
management at a university counseling center. Subjects were evaluated
across all outcome measures before and after treatment, which
consisted of six weekly 30-minute relaxation training sessions with
prescribed daily home practice. Individual differences and potential
nonspecific factors were assessed prior to treatment.
Results related to specific treatment effects across groups were
analyzed with a series of one-way analyses of covariance (treatment
effect X group, pretest as covariate) using planned contrasts to test
the four hypotheses. These analyses indicated the following: (a)all
treatment groups manifested a significant reduction in somatic
(physiological) anxiety and level of arousal in comparison to the
control group; (b)the EMG-progressive relaxation and EMG-meditation
groups manifested significantly greater reductions on cognitive
(psychic) anxiety, level of arousal, and depression than the
EMG-alone and EMG-music groups; and (c)there were no significant
differences between the EMG-progressive relaxation and EMG-meditation
groups on specific measures of somatic and cognitive anxiety.
The relationship of individual difference variables to treatment
outcome was analyzed with Pearson r correlations, which indicated
several patterns of interrelationships. Exploratory analyses of
individual difference variables identified three general factors
which seemed to be related to treatment outcome--trait anxiety,
depression, and thought disturbance. Higher scores on each of these
factors were negatively related to posttreatment EMG performance, but
were not consistently related to self-report outcome measures. Higher
initial levels of trait anxiety and thought disturbance were
negatively related to improvement on two of 12 self-report outcome
measures, while depression was positively related to reductions in
self-reported tension and confusion.
Overall, these findings indicated that EMG biofeedback may
contribute to reductions in EMG muscle tension, but that a combined
treatment of EMG feedback and specific relaxation exercises is needed
to significantly reduce anxiety and facilitate overall relaxation.
They also provided support for a multi-process psychobiological
approach in evaluating the effects of biofeedback mediated relaxation
training strategies. Suggestions for future research included the
need for further specification of the role of individual difference
factors in relaxation training outcome.
Order No: AAC 8213375 ProQuest - Dissertation Abstracts
Title: THE EFFECT OF ZEN MEDITATION ON THE VALENCE OF INTRUSIVE THOUGHTS
Author: KOBAYASHI, KAZUO
School: UNITED STATES INTERNATIONAL UNIVERSITY (0239) Degree: PHD
Date: 1981 pp: 156
Source: DAI-B 43/01, p. 280, Jul 1982
Subject: PSYCHOLOGY, EXPERIMENTAL (0623)
Abstract: The Problem. The problem of the study was to identify an
underlying process of Zen meditation which is responsible for
producing psychotherapeutic effects and/or otherwise psychologically
functional improvements. In Zen meditation, attention which wanders
to intrusive mental contents (intrusions) is repeatedly terminated
upon recognition by shifting it to the meditation object. It was
thought that this process results in gradual extinction of
intrusions. Therefore, the study examined the relationship between
the attention shifts practiced in Zen meditation and the intensity
(valence) of intrusions which occur during meditation.
Method. The study used a multiple baseline design across three
subjects, who underwent the baseline-quiet sitting, relaxation, and
meditation conditions. To further confirm the functional relationship
between attention shifts and the valence of intrusions, another
subject was tested on the A-B-C-B design
(baseline-meditation-meditation without attention shifts-meditation).
The valence of intrusions was measured by a GSR galvanometer
whenever the subjects reported them by turning on a signal light. The
experimental conditions were produced by specific instructions given
previous to each condition.
The main hypotheses was stated as follows: H: The valence of
intrusions as measured by GSR decreases as a function of the amount
of Zen meditation training.
Results. The data were analysed by the split middle method of
trend estimation. The results showed that the valence of intrusions
significantly decreased for two subjects in the meditation condition
as compared to either the baseline or the relaxation condition. In
the A-B-C-B design the valence of intrusions clearly increased in
Condition C in which attention shifts were withdrawn, and the valence
decreased again by reinstating the meditation condition.
It was concluded that the functional relationship between
attention shifts and valence of intrusions exists. Based on the
findings, a theory of meditation was proposed. Implications were
discussed with respect to other views of meditation and in terms of
the relevancy to mental health.
Order No: AAC 8117157 ProQuest - Dissertation Abstracts
Title: THE PRAYER PROCESS AS A PATTERN FOR FORMATION
Author: CALPOTURA, VENANCIO SERAME
School: DUQUESNE UNIVERSITY (0067) Degree: PHD Date: 1981
pp: 728
Source: DAI-A 42/02, p. 738, Aug 1981
Subject: RELIGION, GENERAL (0318)
Abstract: Through an analysis of the initial prayer experience in
the General Introduction, we showed the different components of
prayer. These components of prayer are able to awaken and bring to
one's consciousness the various levels of the human
personality--vital, functional, spiritual, and pneumatic--thus making
the person always in the process of formation. Therefore, it would
seem that the prayer process is an absolute foundational to the full
fruition of the human spiritual life.
Our continuing analysis of prayer provides it to be an inherent
integral process. In Division I, we showed how the life process of
the universal man when brought to conscious awareness can be seen as
analogous to the prayer process. Thus, we can say that the very
vehicle of prayer is the process of life itself when viewed against
the horizon of the 'more than.' In Division II, we analyzed the
prayer experiences of the disciples of Hindu Yoga and Buddhist Zen.
Again we found the same components of prayer present in Yogic and Zen
training despite different philosophies and methodologies. In
Division III, we were able to put familiar labels to these different
processes--lectio, meditatio, oratio, contemplatio, and formatio--the
basic structure of the Lectio Divina of Christian prayer. Thus, we
were able to formulate more succinctly the various probable dynamics
of each of these phases in Christian prayer. In Division IV, we were
then able to apply these basic dynamics of every phase of Christian
prayer--listening, reflecting, encounter, creative expansion, and
appraisal--towards a deeper understanding of religious life and a
continuing integration of contemplation and action in apostolic
prayer. In Division V, we applied our insights into the prayer
process in formulating a possible pattern for formation in the Jesuit
novitiate. Therefore, throughout this dissertation we have been
pointing to, expanding, and applying the inherent integral process of
prayer on the human, religious, Christian, vowed Christian religious,
and the specific Jesuit spirituality levels.
Studying the process of prayer from the perspective of the
Science of Foundational Formative Spirituality, we find the same
formative processes occuring through the five Divisions. First comes
the awareness of the different foundational sources of formation on
the human and Christian dimensions. This awareness is followed by the
unleashing of these formative powers by overcoming counterfeit life
forms and possible deformations through the process of reflection and
transcendent self-presence. With the realization of one's true self
and originality, the person becomes aware of the Christ-form and the
ultimate formation pole. Slowly the 'heart' is formed through the
different influences of the four formation poles. And ultimately,
there is the constant need to decide through the appraisal process on
that particular empirical life form which most closely approximates
the fully human and Christian life form in one's life. Thus, we can
say that the process of prayer can serve as a pattern for formation.
Areas for Further Research. In the process of natural prayer, it
would be interesting to look into the dynamic interaction of
formative memory and imagination which certainly has an influence in
the different phases of that prayer process.
In the area of religious prayer especially of the Eastern
traditions, a further study of the possibility of a personal Absolute
and its influence on society can be challenging especially in these
times of development in these countries.
In the field of Christian prayer, it would be helpful to
understand a bit more of the spirituality of the laity since in the
past there has been a strong reliance on the spirituality of
religious orders. Perhaps a development of the Christology as
evidenced by existing local conditions and practices is in place.
In the area of integration of contemplation and action in the
active participative religious, I feel that the development of a
proper Ecclesiology is important to give a viable context to both
contemplation and action. A subsequent effect of this may be the
evaluation of options for action proper to the religious which can
help him maintain that contemplative stance.
And finally in formation, the possibility and effectivity of
second order change as seen and practiced in the philosophy of
non-violence, can be investigated for application in the different
areas of life especially in the spiritual. This method may be a
possible way of implementing appraisal decisions in a Christian
spiritual way.
Order No: AAC 8200915 ProQuest - Dissertation Abstracts
Title: MAHAYANA BUDDHISM IN VIETNAM AND ITS BACKGROUND IN INDIA AND CHINA
Author: TAN PHAT, ANTOINE NGUYEN
School: CALIFORNIA INSTITUTE OF INTEGRAL STUDIES (0392)
Degree: PHD Date: 1981 pp: 123
Source: DAI-A 42/08, p. 3638, Feb 1982
Subject: RELIGION, PHILOSOPHY OF (0322)
Abstract: The religion known as Buddhism began in the northeastern
part of the Indian subcontinent several centuries before the
Christian era. In the past 150 years or so archaeologists and
scholars have uncovered and identified most of the ancient sites
throughout the Ganges Valley region where Siddhartha Gautama, the
historical Buddha, lived and ministered during a lifespan of eighty
years.
Other aspects of Buddhism's origins are not as well known as the
geographical factors, however. Regarding chronology, there are
current today at least three serious theories about Gautama's birth
and death that vary as much as a two centuries! Concerning the ethnic
origins of the Buddha and most of his followers, there has been
surprisingly little speculation among scholars; and yet certain
assumptions, upon which numberless other 'facts' have been erected,
have been rife.
Buddhism, it is true, began in India, but the India of twenty or
twenty-five centuries ago was a cauldron of races and tribes striving
for mastery. The Central Asian contingent was particularly strong at
this time: it is probable that the Mahayana movement began among
these nomadic and semi-nomadic invaders from the north.
When Buddhism began to take root in China about the time of the
Christian era, there were two strong reasons why the religion became
profoundly different from what is depicted in the Pali canonical
writings: (1) the missionaries and translators who went to China
were mostly Central Asians with a penchant for Mahayana tenets; and
(2) the Chinese themselves had a radically distinct civilization and
temper from the Indian. Buddhism in China had to make its way among a
people who were contemptuous of all things and even persons foreign;
its chief rivals for intellectual and spiritual allegiance were
Confucianism and Taoism.
Buddhism gave the Chinese people a religion of transcendence and
meditation, it introduced monasteries and taught the need for
asceticism. There were numerous setbacks to Buddhism in China over
the centuries, but gradually the alien faith was accommodated to its
surroundings.
In VietNam, the three rival religions of Confusciansim, Buddhism
and Taoism were introduced during the thousand years period between
the initial Chinese conquest and Vietnamese independence in 939 A.D.
Confucianism in particular was strongly identified with the alien
Chinese mandarin class and Taoism tended to sink in status by
becoming immersed in superstitious practices. As for Buddhism, it was
Mahayanist and largely Zen in orientation. A series of able and
patriotic native monarchs became zealous patrons of the faith and
employed their statesmanship in ways that would identify Buddhism
with nationalism.
Order No: AAC 8206989 ProQuest - Dissertation Abstracts
Title: EMPTY WILLING: CONTEMPLATIVE BEING-IN-THE-WORLD IN ST. JOHN OF THE CROSS AND DOGEN
Author: NOVAK, PHILIP CHARLES
School: SYRACUSE UNIVERSITY (0659) Degree: PHD Date: 1981
pp: 211
Source: DAI-A 42/10, p. 4484, Apr 1982
Subject: RELIGION, PHILOSOPHY OF (0322)
Abstract: This dissertation is an attempt to formulate a
transcultural understanding of contemplative being-in-the-world based
on the dynamics of human willing disclosed therein. Our 'test cases'
are St. John of the Cross and Zen Master Dogen.
Over half the dissertation is devoted to a gathering of data,
that is, to a close textual study in support of our contention that
John and Dogen (and, by the broadest kind of implication, all
contemplatives) exhibit very similar psychotransformative strategies.
We argue that the fundamental aspects of these strategies are
variations of the interrelated will-dynamics of attention and
intention.
Upon this foundation, we proceed to build a theoretical
superstructure. Its central question becomes: in what ways are these
will-dynamics psychotransformatively potent? How do they achieve the
apotheosis of meaning and fulfillment contemplative lives often
display?
Our first answer is an explanation of how the methodological
practice of non-discursive attention (the core of the contemplative
gesture) gradually liberates the psyche from bondage to the
innumerable habit-reflexes, automatisms, fixations, and projections
which haunt ordinary being-in-the-world. This answer also involves a
defense of contemplative strategies in the face of the prevailing
paradigms of depth psychology. We argue that gaining insight into the
contents of the unconscious, a process quite foreign to religious
contemplatives, is not a necessary condition for a 'depth'
psychology. By the same token, we argue that the contemplative's
chief tool, the will, is much more than a superficial and impotent
reflex of the ego.
Our second answer is that contemplative being-in-the-world offers
a singularly profound harmonization of man's dual ontological
motives: the self-assertive motive and the self-transcending motive.
In independent works, Koestler (1978), working from the outposts of
biology and physics, and Becker (1973), revisioning psychoanalysis
through Rank and Kierkegaard, have mounted compelling arguments that
these polar forces pulse not only at the heart of organismic life but
through the whole energic continuum of the universe. Becker,
especially, suggests that man cannot be whole, nor free, unless he
finds a way of balancing these two fundamental motives or urges and
that, indeed, one's authenticity depends upon the level at which this
balance is struck. He suggests that the most profound level at which
resolution can be achieved is that of non-idolatrous religious faith.
We take Becker's argument a step further, proposing that
contemplative being-in-the-world is the epitome of such faith, for
the psychological discipline it demands is expressly directed to
purifying faith of all 'idolatry', even unto the most inner altars of
the mind. If there are indeed such dual ontological motives pulsing
in man (as in mice and the Milky Way), then the contemplative mode of
being-in-the-world provides the most salvific and profound response
to those motives that a human being can achieve. We suggest that this
balance is part of what it means to live in the Way--that life John
calls union of the divine and human wills, and Dogen, the realization
of Suchness.
Order No: AAC 8105746 ProQuest - Dissertation Abstracts
Title: ON THE JOURNEY OF CLAYING
Author: JORDAN, LAWRENCE
School: THE PENNSYLVANIA STATE UNIVERSITY (0176) Degree: PHD
Date: 1980 pp: 91
Source: DAI-A 41/09, p. 3843, Mar 1981
Subject: EDUCATION, ART (0273)
Abstract: The title of this thesis is apt. In it I contemplate the
potter's world of claying as related to journey and pilgrimage of
life. For claying is not so much an act of making a pot as a way of
living or dwelling on earth.
I am concerned with claying in its wholeness, and what claying is
as it is. Chapter I comprises a schematic view of the whole of
claying. Here, I make the connection of claying and Creation and
Revelation; I relate claying to Zen and Tao, and to the I-Thou
relation. And since I am concerned with the teaching and learning of
claying, I acknowledge the philosophy of Martin Buber, Martin
Heidegger, and John Dewey in an effort to point out the spirit of new
education. With a humanistic stance that is steadfast and whole,
claying takes its rightful stand in education in general. I appeal to
the dance of Shiva to see it through.
Claying as ritual and meditation is discussed in Chapter II.
Claying is the ritualization of the fusion of seeing and doing, and
that the ritual moves as fusion and wholeness is articulated in terms
of Zen and Tao. The teaching of claying is also discussed in terms of
Zen. The very possibility of claying resides in intimate relation
with the clay. Further, the potter's world is one of free creation,
and this comes from intuitions directly and immediately rising from
the isness and being of the earth itself, unhampered by senses and
intellect and an over-bearing self. The potter creates forms out of
formlessness and to this extent, his world coincides with that of
Zen.
In Chapter III I highlight the historicity of claying and the
teaching of claying, as I show my own concrete immersion in the world
of claying as a journey shared. In this Chapter, I discuss the
various stages and aspects of the claying ritual, and I point out the
consistency of its internal order and overall order; the dance of
Shiva serves to unite the many themes of claying. In a teaching
setting, the claying ritual blossoms as ceremony and sacrifice, a
religious rite that is the experience of true community.
Chapter IV is the development of the reflexivity of claying, for
claying fuses seeing and doing and occurs as reflexivity of the doer.
'Problems' cease to be problems, for through intimate dialogue and
communion with the clay, what is established between the potter and
the clay is friendship and fellowship. This is because, afterall,
claying in its wholistic aspect is like love at work. Thus, Chapter
IV includes talk about the nature of love.
Yet this thesis is also concerned with phenomenological research
in art education, insofar as phenomenology proposes a way of knowing
and understanding another person on a concrete level, and how the
person makes a pot; phenomenology proposes a way of making available
the actual content and movement of the creating stream of
consciousness. In this regard, love shines forth as a way of
phenomenology. For claying is an earth dance, a ritual dance, a love
dance. The claying ritual itself, which then shines in its own right,
throws light on other persons making a pot. And so, when we share in
the heart of claying the other person's world of making a pot, we
feel that we truly know the other person this way. And it is quite
beautiful for us to feel this.
Order No: AAC 8104571 ProQuest - Dissertation Abstracts
Title: THE SELF AS THE SOURCE OF KNOWLEDGE: A PHILOSOPHICAL STUDY OF THE IDENTITY THEME IN THE ADOLESCENT NOVEL
Author: BEASLEY, WALLACE MCDONALD, JR.
School: THE UNIVERSITY OF TENNESSEE (0226) Degree: EDD
Date: 1980 pp: 204
Source: DAI-A 41/08, p. 3395, Feb 1981
Subject: EDUCATION, CURRICULUM AND INSTRUCTION (0727)
Abstract: The purpose of this study was to examine some of the ways
in which the protagonists' search for identity in the contemporary
adolescent novel recapitulates the larger search-for-identity theme
that has influenced past movements in philosophy, religion, and world
literature. The general identity theme was broken down and examined
in terms of three categories: the search-for-self theme, the
rebel-victim theme, and the loss-of-innocence theme. As a background
for an analysis of these themes in the adolescent novel, the author
first established a philosophical overview in terms of Socratic
philosophy, Sophoclean drama, Old Testament and classical myths, Zen
Buddhism, modern existentialism and the tradition of the Byronic hero
in English literature. A background section was also included on the
philosophical history of the problem of identity as it evolved
through the thinking of Parmenides, the German Idealists and the
modern phenomenologist, Martin Heidegger.
The novels selected for analysis were from a list of nine books
dealing with adolescent identity. These selections were recommended
in the January 1979 issue of The English Journal, based on results of
its annual 'Books for Young Adults' Book Poll: Lynn Reid Banks' My
Darling Villain, Gunnel Beckman's That Early Spring, George Bower's
November . . . December, Hila Coleman's Sometimes I Don't Love My
Mother, Charles P. Crawford's Letter Perfect, Alice Hoffman's
Property Of, Irene Hunt's William, Norma Klein's It's OK If You Don't
Love Me, and Ursula LeGuin's Very Far Away From Anywhere Else.
The major conclusion of the study was that the contemporary
adolescent search for identity, as depicted in the nine novels
selected for analysis, does indeed reflect the same kinds of
universal human concerns and experiences that were dominant in past
philosophical, religious and literary movements. Considerable
thematic consistency was found to exist in the novels, although the
social context and the quality of the identity experienced varied
greatly from novel to novel. Very Far Away From Anywhere Else, That
Early Spring, November . . . December, and It's OK If You Don't Love
Me were found to contain significant elements of the search-for-self
theme as it was manifested in Socratic philosophy, Sophoclean drama,
Zen Buddhism and existentialism. My Darling Villain and Sometimes I
Don't Love My Mother were found to reflect important elements of the
same rebel-victim theme that prevailed in Prometheus Bound, in
Manfred and Cain, and in the paradigm of metaphysical rebellion
articulated in Albert Camus' The Rebel. Letter Perfect and, to a
lesser extent, William contained significant aspects of the
loss-of-innocence theme as it was depicted in the story of Adam and
Eve as described in Genesis and in Paradise Lost. In fact, Letter
Perfect, in several instances, made direct reference to Paradise Lost
as a thematic backdrop for the loss-of-innocence theme as it unfolded
in the novel itself.
In general, the adolescent identity experience involved a
threefold process: first, the adolescent perceived personal freedom
as being limited by some sort of external authority; second, the
adolescent rebelled against that authority; third, the adolescent
underwent some sort of 'fall' or 'loss of innocence' which
attendantly served to usher in a new measure of moral or intellectual
awareness. In all the novels examined, authentic identity was
depicted as flowing or being created from within. None of the
adolescents found identity in churches, schools, or social groups.
Order No: AAC 8022043 ProQuest - Dissertation Abstracts
Title: THE COMPARATIVE EFFECTS OF ZEN FOCUSING AND MUSCLE RELAXATION TRAINING ON SELECTED EXPERIENTIAL VARIABLES
Author: KRUEGER, ROBERT CARL
School: THE UNIVERSITY OF IOWA (0096) Degree: PHD Date: 1980
pp: 171
Source: DAI-A 41/04, p. 1405, Oct 1980
Subject: EDUCATION, GUIDANCE AND COUNSELING (0519)
Abstract: This was an exploratory study to examine the comparative
effects of Zen meditation and muscle relaxation training on selected
client variables which are of importance in the counseling process.
In particular, the dependent variables were subjects' ability to do
experiential focusing, their orientation toward living in the
present, and anxiety level measured in terms of state-trait anxiety.
Subjects for the study came from three physical education classes
taught at The University of Iowa. Two intact classes of undergraduate
students who had enrolled in a 'Relaxation Techniques' course were
each assigned to one of two treatment groups: (1) Zen meditation
focusing (N = 16), or (2) muscle relaxation training (N = 17). The
treatment groups contained both males and females, and most subjects
were inexperienced in meditation or muscle relaxation. A group of
female undergraduates enrolled in a 'Figure Improvement' course
served as the control group (N = 10). Subjects in the Zen Focusing
group (ZF) practiced Zen meditation based on standardized
instructions to follow the flow of their breathing, while sitting in
a specified posture in chairs. Subjects in the Muscle Relaxation
group (MR) practiced systematic muscle tension-release as outlined by
Bernstein and Borkovec (1973). Subjects in both treatment groups
practiced in class for 30 minutes, twice each week and at home for 30
minutes, three times each week. The treatment period lasted for five
weeks, with a potential of 25 practice sessions total. The females in
the control group did exercises to tone up their muscles but did not
receive any other treatment.
For the dependent measures subjects in all three groups were pre
and post treatment tested for experiential focusing ability with the
Gendlin Focusing Manual (Gendlin, 1969), for present-centeredness
with the Time Ratio Scales of the Personal Orientation Inventory
(Shostrom, 1966), and for anxiety level with the State-Trait Anxiety
Inventory (Spielberger, Gorsuch and Lushene, 1970). All subjects were
also tested for anxiety level after two weeks of treatment. Subjects
in both treatment groups rated the depth of their experience during
practice sessions according to eight categories on a self-rated
instrument, the Depth of Experience Scale.
Data analysis for the two treatment groups was done with a
two-way ANOVA (treatments x sex) of the post minus pretreatment
change scores on the dependent measures. And a one-way ANOVA of the
three groups change scores, using only females data was done. Results
failed to show any significant differences among the three groups in
improving subjects' experiential focusing ability, but there was a
significant treatment by sex interaction present. For
present-centeredness there were no significant group differences for
main effects, but there was a two-way interaction present. For
overall change in state-trait anxiety level, subjects in all three
groups reduced both state and trait anxiety levels by several points
at the end of the treatment. But, there were no significant
differences among groups. Treatment group subjects self-rated depth
of experience scores were correlated with other measures of
psychological functioning, but no significant relationships were
revealed.
Discussion is given to using Zen focusing as an anxiety reduction
technique. Several measurement problems with the dependent test
instruments and other limitations are discussed. Suggestions are made
for further research approaches to use intensive study of individual
subjects (Thoresen, 1973) or clinical approach designs, rather than
limiting research to only large comparative group designs.
Order No: AAC 8017043 ProQuest - Dissertation Abstracts
Title: A THEORETICAL ANALYSIS OF ZEN BUDDHIST PRINCIPLES IN EDUCATION AND TWO CASE STUDIES OF THEIR IMPLEMENTATION IN
AMERICA
Author: O'NEIL, FRANCES LILLIAN
School: THE UNIVERSITY OF CONNECTICUT (0056) Degree: PHD
Date: 1980 pp: 249
Source: DAI-A 41/02, p. 582, Aug 1980
Subject: EDUCATION, PHILOSOPHY OF (0998)
Order No: AAC 8015876 ProQuest - Dissertation Abstracts
Title: A COMPARATIVE STUDY OF THE INTERCOLLEGIATE ATHLETIC PROGRAMS BETWEEN TWO SELECTED UNIVERSITIES OF THE UNITED STATES AND JAPAN
Author: FURUICHI, SUGURU
School: THE OHIO STATE UNIVERSITY (0168) Degree: PHD Date: 1980
pp: 156
Source: DAI-A 41/01, p. 154, Jul 1980
Subject: EDUCATION, PHYSICAL (0523)
Abstract: The purpose of this study is to compare the
intercollegiate athletic programs of the selected universities, one
in the United States and one in Japan.
The characteristics of the programs of the two universities could
be drawn from this study to serve as references in the future to
develop new programs and to improve existing ones.
The two universities selected for the study were The Ohio State
University in the United States and the Waseda University in Japan.
To gather necessary information, seven professional administrators of
The Ohio State University were interviewed in person and to the two
professionals of the Waseda University, questionnaire forms were sent
out.
The questionnaire items cover problems and questions from the
following areas of the intercollegiate athletic programs: (1)
Philosophy and Goals, (2) Administration, (3) Personnel, (4)
Finances, (5) Programming, (6) Facilities and Equipment, (7)
Eligibility, Financial Aid, and Recruitment, (8) Public Relations,
(9) Medical Services, (10) Ticket Policies, (11) Women's Athletic
Programs, and (12) Others.
Similarities and differences of the two programs were drawn from
results obtained in this study. Differences in the programs were
especially focused upon. They were categorized into the following
four groups for discussion: (1) The differences in academic and
educational aspects, (2) The differences in organizational aspects,
(3) The differences in administrative aspects, and (4) The
differences in socio-philosophical aspects.
Conclusions drawn from the study were as follows: (1) It has been
recognized that there were some similarities between the programs of
the two universities examined in the study. These similarities can,
in part, be found in the area of philosophy and goals, and financial
conditions. (2) It has also been recognized that there were many
differences between the two programs in the study as well. These
differences can be found in various areas, such as purpose,
philosophy, organization, personnel, women's program, finances, and
others. (3) It has been shown that the programs of the Waseda
University in Tokyo have been influenced by a religious and
historical background of Zen Buddhism, Confucianism and Militarism
which may account for many of the apparent differences.
Order No: AAC 8103495 ProQuest - Dissertation Abstracts
Title: SOCIAL CONTROL THROUGH SPORT: CONCEPTUAL FRAMEWORK
Author: CLARK, MARK WILLIAM
School: STANFORD UNIVERSITY (0212) Degree: PHD Date: 1980
pp: 177
Source: DAI-A 41/08, p. 3473, Feb 1981
Subject: EDUCATION, PHYSICAL (0523)
Abstract: There has been an expressed dearth of theoretical
presentation and analysis relating to sport in American society. The
major intent of this work was to categorize major perceptions of
black athletic participation in American sport into a conceptual
framework. Black overrepresentation in basketball, baseball, and
football was used as a focus of the conceptual effort. The end goal
was to develop a more systematic approach for investigating the
social implications of black athletic participation in American
sport. Four theoretical strategies were presented: (1) American
Sports Creed Strategy; (2) Structural-Functional Strategy; (3)
Eastern Mystical ('Zen') Strategy; (4) Marxian-Conflict Strategy.
The American Sports Creed strategy explains black
overrepresentation primarily by superior biological and mechanical
body differences exhibited by blacks and whites. This strategy holds
the dominant position of explaining black overrepresentation among
practioners of sport.
The Structural-Functional strategy uses the general tenants of
functionalism that stability, integration, functional coordination,
and concensus form an equilibrium in society and determine social
behavior. Within the sport milieu, positive functional prerequisites,
reinforced by various types of role modeling and tremendous amounts
of practice time, have directed blacks into sports (and positions
within sport) where they will have a 'chance' for gaining societal
prestige and success. This strategy is the dominant research
perspective.
The Eastern Mystical ('Zen') strategy directs explanation of
athletic performance to inner psychological and physiological states
of awareness and consciousness. This strategy interprets black
overrepresentation as a conscious decision-making process by blacks
who have combined superior physical capacities with their 'innerself'
to enhance performance.
The Marxian-Conflict strategy uses the general tenants that
change, dissension, coercion, and functional disintegration develop
conflicts in society. The resolution of these conflicts then form
social behavior. Works appearing from this strategy depict American
sport as a new form of 'false consciousness' which is directing
people's minds away from social problems and 'realities' of life.
Black overrepresentation is explained through economic expediency,
and as a way of reinforcing the capitalist facade of equality being
present in the American social setting.
The outcome of comparison and critique was that each strategy (in
its own right) was lacking in adequate explanation as to why there is
an overrepresentation of blacks in selected American sports.
Then, using the work of Harry Edwards as a guide, a conceptual
synthesis based on selected parts of each presented strategy was
stated. This framework presented the overrepresentation of black
athletes in selected American professional sports as a consequence of
a process that channels massive numbers of motivated, striving,
practicing young blacks into an area of hoped for success. A strong
motor development base, coupled with massive amounts of practice time
and community (both black and white) direction and reinforcement,
helps create a large, high level talent pool of black youth. From
this talent base, 'qualified candidates' are selected to fill each
stage of the sport institutional needs. The appearance of 'equality,'
and the 'chance' to become a societal success, seems to have
internalized a commitment to the athletic world in the black mind and
community.
It was suggested that this channeling of talent into the sports
world deprives the black community (as a whole) of other potential
avenues for social betterment and mobility. The fact that a few of
the many aspiring can become high level athletes allows for some
individual mobility, but mobility for the black masses was not
supported. Similarly, the overrepresentation of black athletes was
presented as detrimental to the American society because it helps
direct undeveloped potential talents of the black community into just
one endeavor.
Order No: AAC 8015610 ProQuest - Dissertation Abstracts
Title: ZEN AND THE ART OF READING: READING WITH MIND, BRAIN AND BODY
Author: LEVY, JACK JAY
School: THE CLAREMONT GRADUATE SCHOOL (0047) Degree: PHD
Date: 1980 pp: 142
Source: DAI-A 41/01, p. 181, Jul 1980
Subject: EDUCATION, READING (0535)
Abstract: Schooling's emphasis on cognitive growth has tended to
limit the teaching/learning of reading to the head rather than to
include the entire mind-brain body system. Not only is reading as the
interpretation of print a narrow, delimiting view of the reading
process, but also reading only in verbal symbols is just as
restrictive. Our reading-thinking processes are elaborate and still
very much mysterious. They not only involve the entire body, but even
extend beyond the physical being. The mind-brain-body system reacts
to and interacts with an ever-changing reality. There is much of this
kaleidoscopic reality that is sensed non-verbally as well as
subliminally.
Reading theory and instruction has anchored its major assumptions
to the scientific models of physics, medicine and behavioristic
psychology. Currently, however, the models of physics and medicine
are experiencing profound paradigm shifts. Since Einstein, physics
has stepped beyond the world of absolutes into the realm of
probabilities that incorporate an intuitive, subjective, holistic
mode of knowing. Medicine is merging the science of medicine with the
art of healing as a developing framework for a holistic health
environment. Behavioristic psychology, initiated in the scientific
image of physics, now appears to be limited in its usefulness to
investigate the nature of consciousness and other psychologies are
now vigorously pursuing this research.
These paradigmatic shifts in physics, medicine and psychology are
revealing patterns that connect all humans to all things. These
patterns are hierarchal, hologramic networks of intelligence and
memory in all things - organic and inorganic. These patterns create a
common knowledge of oscillatory rhythms of movement and non-movement
to form varying levels of consciousness (intelligence). This common
knowledge is a prior knowledge not normally acknowledged by reading
theorists and practitioners. As the disciplines of physics, medicine
and psychology move beyond their reductionistic views, reading theory
is stagnating and still follows their limited models.
Contemporary calls for the return to the basics in reading is
anachronistic; that which is truly basic to the reading process is
not the surface manifestations of phonetic or structural analyses,
word recognition or the various sub-skills of comprehension, but
rather the basics reside in a deep structure that moves beyond
Chomsky's interpretation to a 'holonogramic' universe that extends
beyond Einstein. These basics are mediated by an evolutionary triune
brain which goes beyond left and right hemisphere.
Through investigating the changing realities of the expanding
paradigms of physics, medicine, psychology, neuro-science and
linguistics, a theory of transpersonal reading is developed and
classroom procedures are suggested. Transpersonal reading makes use
of other ways of knowing, not just the prevalent linear, logical mode
of experiencing. Transpersonal reading blends the mystical and the
scientific, the intuitive and the logical into a theory of the
practical that is aomebic in character, and holistic in scope.
Transpersonal reading attempts to understand the basics of reading at
the fundamental level of patterns, rhythms, resonances and
symmetries.
In the classroom transpersonal reading allows for a dynamic
bonding between student, teacher and print. The reader can now bring
much more than a cognitive skill to the printed page. Print can be
handled more comfortably, more confidently and more enjoyably when
the reader creates his/her own locus of control over his/her primary
sensing and to take full responsibility for learning.
Order No: AAC 8113107 ProQuest - Dissertation Abstracts
Title: TOWARDS A MODEL FOR OBJECTS IN PLANE IMAGES
Author: LIAO, YUH-ZEN
School: UNIVERSITY OF CALIFORNIA, BERKELEY (0028) Degree: PHD
Date: 1980 pp: 142
Source: DAI-B 42/01, p. 316, Jul 1981
Subject: ENGINEERING, ELECTRONICS AND ELECTRICAL (0544); COMPUTER
SCIENCE (0984)
Abstract: The main concern of this thesis is to formulate a
probabilistic shape model which tempers the realistic complexity and
yet yields the salient features of real shapes. Here a shape is
defined as a two dimensional simple closed curve that represents the
boundary of a sample object appearing in a plane image. The approach
consists of finding a set of parameters that can describe a fairly
broad class of shapes, then allowing these parameters to be random
variables subject to a probabilistic law. In order to generate sample
shapes resembling naturalistic appearance, these parameters are
related to the elementary aspects of an inherent hierarchical
structure of the perceived shapes.
Essentially, a sample shape of the proposed model is a set of
concatenated primitives. Each primitive is either a conic arc or an
angle. After the generative mechanism has been defined, computer
simulation of pseudo-random shapes indicates that the ensemble of
samples appears to offer a novel combination of cognitive richness.
This property, together with the simplicity of controlling a low
dimensional set of shape parameters, suggest that the model can be
exploited as a data base well-suited for testing various algorithms
of shape analysis.
Useful analytical and geometrical properties of sample shapes are
derived, and then utilized to compare the coding efficiency of two
coding schemes. The first scheme uses the information provided by the
model to the greatest possible extent. The second, called
differential chain link coding, is one of the simplest and most
popular coding methods. Such a comparison not only provides a measure
of the worth of existing systems, but the resulting estimated large
gap in data rate gives legitimate motivation for further research
into new contour coding techniques.
The side problem of fitting conic arcs and straight line segments
to scattered data points sampled from a plane curve, possibly noised,
is studied. It is shown theoretically and empirically that the
devised algorithm tends to locate the joints of the primitives at
points of the source curve with sharpest curvature. Finally, some
suggestions regarding the possible extentions of the model under
consideration are described.
Order No: AAC 8211098 ProQuest - Dissertation Abstracts
Title: A STUDY OF THE PAINTING OF SESSON SHUKEI
Author: FORD, BARBARA BRENNAN
School: COLUMBIA UNIVERSITY (0054) Degree: PHD Date: 1980
pp: 388
Source: DAI-A 43/04, p. 957, Oct 1982
Subject: FINE ARTS (0357)
Abstract: Sesson Shukei (c. 1504-1589) is considered the finest
sixteenth-century painter of suibokuga, the Chinese-style ink
painting that flourished in the Zen culture of Japan during the
Muromachi period (1338-1573). His idiosyncratic style, marked by
expressive brushwork and dramatic patterns of composition, has been
viewed as a final flowering of an ink painting tradition that reached
its height in the fifteenth century with Sesshu (1420-1506). A
significantly different interpretation of Sesson's art emerges from
the comprehensive analysis of his extant paintings presented here.
Thirty-three works, selected as his acceptable oeuvre, represent
a career which spanned perhaps half a century, from about 1540 to
1589. These are analyzed in five categories isolated on the basis of
their seals and signatures. When these groups are analyzed,
internally and with reference to each other, they provide a rough
chronological framework within which his developing style can be
discerned. This comprehensive approach reveals the basic structure
and formative influences on Sesson's painting, and isolates the
characteristics of his personal style. This method should prove
fruitful in studies of other painters, particularly those associated
with Sesson whose works have been mistakenly attributed to him.
The relative chronology presented by this analysis makes it
necessary to reevaluate Sesson's place in the development of Japanese
painting. Rather than a provincial derivative of Sesshu's style,
Sesson's art evolved relatively independently, determined by study of
Chinese paintings available in eastern Japan. A unique, regional
variant of the transformation of Chinese painting in Japan, it
remained grounded in the original Zen context of Japanese ink
painting. As such, it does represent a final flowering of suibokuga,
but its roots are in the regional culture of eastern Japan, connected
only remotely to Sesshu. . . . (Author's abstract exceeds stipulated
maximum length. Discontinued here with permission of school.) UMI
Order No: AAC 8117446 ProQuest - Dissertation Abstracts
Title: ZEN BUDDHIST INFLUENCES AND TECHNIQUES IN THE WORKS OF JULIO CORTAZAR
Author: KEENAN, RICHARD MATTHEW
School: UNIVERSITY OF MISSOURI - COLUMBIA (0133) Degree: PHD
Date: 1980 pp: 311
Source: DAI-A 42/02, p. 724, Aug 1981
Subject: LITERATURE, LATIN AMERICAN (0312)
Abstract: Introduction. The following is an attempt to ascertain how
much of Julio Cortazar's anti-rational vision of reality may be an
affirmation of a specific Oriental view of existence, namely, Zen
Buddhism, rather than a rebellion against traditional Western logic.
Chapter One. Definition and Description of Zen Buddhism. Zen
Buddhism is a way of liberation that transcends any one definition.
Like life itself, it can only be experienced. Nevertheless, one may
list some definite qualities of Zen liberation that demonstrate its
uniqueness. An analysis of these qualities are presented in this
chapter.
Chapter Two. Zen Buddhist Techniques and Practices. An analysis
of thirteen techniques and practices that are fundamental to Zen is
presented.
Chapter Three. Julio Cortazar, the pursuer 1949-1964. An analysis
of Los reyes (1949), Bestiario (1951), Final del juego (1956 and
1964) and Las armas secretas (1959) reveals a similarity between
Cortazar's vision of reality and Zen's.
Chapter Four. Julio Cortazar, the master 1960-1969. Cortazar's
novels of the sixties are analyzed (Los premios, Rayuela, and 62:
Modelo para armar) along with La vuelta al d(')ia en ochenta mundos,
Historias de cronopios y de famas and Todos los fuegos el fuego.
Direct influence of Zen Buddhism is present in these works.
Chapter Five. Julio Cortazar, the chameleon 1970's. An analysis
of Prosa del observatorio, Libro de Manuel, and Fantomas contra los
vampiros multinacionales demonstrate Cortazar's continued Zen-like
quest to discover new paths to enlightenment.
Conclusion. Julio Cortazar's familiarity with Zen writings has
played a significant role in shaping his vision and interpretation of
reality.
Order No: AAC 8101184 ProQuest - Dissertation Abstracts
Title: THE MYSTIC NOTION OF THE SELF IN THE DILEMMA OF FREEDOM AND DETERMINISM
Author: UM, JUNGSIK
School: MICHIGAN STATE UNIVERSITY (0128) Degree: PHD Date: 1980
pp: 269
Source: DAI-A 41/07, p. 3144, Jan 1981
Subject: PHILOSOPHY (0422)
Abstract: The dilemma of freedom and determinism concerns the
meaning and interrelations of three basic ideas: freedom, causation,
and moral responsibility. Traditionally, it has been said that there
may be three possible positions that can be taken in this problem.
First, the belief that determinism is false and we are free. Second,
the belief that determinism is true and we are free. Third, the
belief that determinism is true and we are not free. The first
position is called libertarianism, whereas the second is known as
compatibilism and the third as hard-determinism. In this
dissertation, an attempt is made to show that the genuine solution of
the dilemma must be preceded by an analysis of the concept of both
freedom and determinism. Since both the libertarian's and the
determinist's notions of the self are not adequate to solve the
problem, I introduce the mystic notion of the self and mysticism, the
fourth position, according to which the dilemma is illusory.
In the first of four chapters, Schlick's soft-determinism is
examined. His discussion of freedom as an opposite of compulsion
gives rise to his view that the dilemma is a pseudo-problem based on
linguistic confusions. This view is evaluated in terms of Campbell's
libertarianism and Edwards' hard-determinism, and credited as a
solution of a considerable part of the dilemma, especially in
connection with moral responsibility.
In the second chapter, in dealing with the metaphysical problem
of freedom and determinism, the incompatibilitists' positions are
closely examined in the light of both Campbell's notion of
contra-causal freedom which is conceived only by introspection and
the determinists' objection to such an approach to the problem.
Because the controversy cannot be settled unless we are free from
viewing one position from another position's point of view, it is
pointed out that an analysis of their conception of the self must be
required in order to provide an adequate solution of the dilemma.
In the third chapter, the Cartesian substance theory of the self
and the Human bundle theory of the self are examined. First, it is
argued that neither is adequate as a theory of the self to solve the
dilemma of freedom and determinism. Second, the Kantian notion of a
noumenal self is introduced as an alternative in connection with
Ryle's notion of the elusive self and Wittgenstein's idea of the self
as an extensionless point, which eventually lead us to the mystical
realm of noumena.
In the final chapter attempts by Kant to show how man can be
noumenally free and phenomenally determined are presented first.
Second, it is argued that Kant's solution has nothing to do with the
dilemma unless one is actually equipped with intellectual intuition,
by means of which Zen masters claim to have solved such a perennial
problem as freedom and determinism. Finally, Zen Buddhism, a form of
mysticism, is introduced and examined to see its philosophical
relevance by an analysis of the key notion of 'seeing into, or
pointing to, thy self-nature.'
Order No: AAC 8028692 ProQuest - Dissertation Abstracts
Title: THE DEVELOPMENT OF THE PSYCHOTHERAPIST IN CROSS-CULTURAL PERSPECTIVE
Author: MADOFF, JEREMY WILLIAM
School: CALIFORNIA SCHOOL OF PROFESSIONAL PSYCHOLOGY - SAN DIEGO
(0379) Degree: PHD Date: 1980 pp: 217
Source: DAI-B 41/06, p. 2333, Dec 1980
Subject: PSYCHOLOGY, CLINICAL (0622)
Abstract: Psychotherapy has its roots in the magico-religious and
healing functions of ancient shamans and priests. The development of
the psychotherapist was examined in cross-cultural perspective, using
the literature on the development of the shaman and the Zen master to
represent comparative healing traditions. A questionnaire was
developed from that literature, and sent to psychoanalytic, Jungian
analytic, and behavioral therapists. A total of 45 therapists (15
from each group) participated in the study to assess characteristics
and differences among groups on 38 experiences leading to becoming a
psychotherapist.
Analysis of variance showed Jungian analysts to respond
significantly higher than either of the other groups on a range of
items, including unconscious processes as motivating one toward the
role, issues of illness/woundedness, therapy/healing, and a range of
transformative processes. Psychoanalysts generally had scores between
the other two groups, and scored significantly higher than
behaviorists on issues regarding woundedness and one's own therapy.
Rank ordering of response means was used to create lists for each
group of those items considered important to their development as a
therapist. The list for the Jungian analysts covered the range of
developmental experiences; psychoanalysts and behaviorists considered
only a few items important. Psychoanalysts had a pattern which
closely paralleled that for the entire sample of therapists
considered together. The results indicated that significant
differences can be masked by assessing psychotherapists without
regard to therapeutic orientation.
Those items reported as important by the Jungian analysts were
used to create a list of developmental experiences found
cross-culturally. Just as shamans and Zen masters represent a
specialized type of healer in their respective cultures, so might
those who found this cross-cultural pattern applicable to their
development as therapists. Implications were discussed in terms of
recognizing different (valid) paths to becoming a therapist, as well
as broadening our perspectives on the development and training of
psychotherapists.
Order No: AAC 8020659 ProQuest - Dissertation Abstracts
Title: VALUES IN PSYCHOTHERAPY: A STUDY OF THE PRESENCE AND IMPACT OF VALUE ASSUMPTIONS IN THE COUNSELING PROCESS
Author: HAGNER, BEVERLY SMITH
School: NORTHERN ILLINOIS UNIVERSITY (0162) Degree: EDD
Date: 1980 pp: 348
Source: DAI-B 41/03, p. 1108, Sep 1980
Subject: PSYCHOLOGY, CLINICAL (0622)
Abstract: This study explores the value assumptions that are
inherent in selected therapeutic approaches and attempts to discover
similarities and differences among these approaches, to determine
whether or not a systematic approach to value assumptions may be
established, and to look at the implications these findings have for
counseling.
The value premises of the following nine approaches are examined:
A. Lowen--bioenergetics; C. Rogers--client-centered therapy; W.
Schutz--encounter groups; A. Ellis--rational-emotive therapy; E.
Berne--transactional analysis; A. Bandura--behavior modification; S.
Minuchin--structural family therapy; D. T. Suzuki, B. Dai, C. M.
Owens--Zen Buddhism; Paul Tournier--Protestant Christianity. The
investigation is guided by five key questions: (1) What is the nature
of humanness? (2) What is the nature of human relationships? (3) What
is the nature of the human problem? (4) How are problems overcome?
(5) What is the nature of reality? Within each of these questions
implicit and explicit value assumptions--that is, preferred personal
and social modes of conduct and end-states of existence--are
explored. Subsequent to the research of these questions, the views
and reactions of other psychologists amplify the findings in each
approach.
The therapies are grouped according to their major emphasis, and
the similarities and differences of the approaches within each
emphasis are compared: (1) body: bioenergetics (only one approach is
used here); (2) affective: client-centered therapy and encounter
groups; (3) cognitive: rational-emotive therapy and transactional
analysis; (4) environmental: behavior modification and structural
family therapy; and (5) spiritual: Zen Buddhism and Protestant
Christianity. It is determined that a systematic approach to value
assumptions cannot be established on the basis of the major emphasis
of therapies. It is suggested, however, that the framework of major
emphases can be useful in developing an eclectic approach to
psychotherapy.
The conclusions drawn from this study have important implications
for counseling. The way in which each of the five key questions is
answered has an impact on the therapeutic process in any given
approach. The most significant questions pertaining to value
assumptions are found to be the nature of reality and the nature of
humanness. The absolutely critical issue is the counselor's beliefs
regarding human nature. The values advanced by counselors have a
strong impact on how individuals perceive and relate to society. It
is vitally important, therefore, that counselors become conscious of
value assumptions and continue to discuss their influence on the
therapeutic process. Counselors, as trained professionals, need to
accept the responsibility that results from their unique position of
influence upon both the client and society. The valuing process is
central to, and indeed permeates, the practice of psychotherapy.
Order No: AAC 8029331 ProQuest - Dissertation Abstracts
Title: THE 'FUKAN ZAZEN-GI' AND THE MEDITATION TEACHINGS OF THE JAPANESE ZEN MASTER DOGEN
Author: BIELEFELDT, CARL WILLIAM
School: UNIVERSITY OF CALIFORNIA, BERKELEY (0028) Degree: PHD
Date: 1980 pp: 260
Source: DAI-A 41/07, p. 3147, Jan 1981
Subject: RELIGION, HISTORY OF (0320)
Abstract: This paper is a study of the Fukan zazen-gi, a meditation
text by the Japanese Zen master Dogen (1200-53). It is divided into
three more or less independent sections: the first reviews the
evidence for the dating of the two extant versions of the text and
raises some questions about previous interpretations of this
evidence; the second considers some major features of the textual
and, to a lesser extent, the historical background of the FKZZG, and
discusses the relationship of Dogen's work to its sources; the third
analyzes certain passages of the FKZZG in connection both with
earlier Chinese materials and with Dogen's other writings. Appendices
provide comparative tables of the FKZZG and several related works in
both the original texts and their English translations.
Order No: AAC 8022090 ProQuest - Dissertation Abstracts
Title: EMPTINESS AND PARADOX IN THE THOUGHT OF FA-TSANG
Author: WRIGHT, DALE STUART
School: THE UNIVERSITY OF IOWA (0096) Degree: PHD Date: 1980
pp: 238
Source: DAI-A 41/04, p. 1653, Oct 1980
Subject: RELIGION, PHILOSOPHY OF (0322)
Abstract: This study consists of an analysis and interpretation of
the doctrine of emptiness and the paradoxical assertions which derive
from that doctrine in selected writings of Fa-tsang (643-712), the
third patriarch of the Hua-yen school of Chinese Buddhism. The
methods employed in this project are derived from the hermeneutical
theory of Hans-Georg Gadamer.
The analysis of the symbol k'ung (emptiness) yields three
distinct senses of that term. (1) When k'ung is predicated of the
subject of a sentence, it means that the subject is 'empty,' i.e.,
that it has originated dependently and, therefore, lacks
'self-nature.' (2) In a nominal position in the syntax of a sentence
k'ung refers to the sudden and overpowering experience of 'emptiness'
in which all familiar structures and forms of experience are
abolished. (3) The third sense of k'ung is generally expressed as
'true emptiness' (chen-k'ung). True emptiness is an awareness of form
and emptiness in which the unconditioned truth of emptiness is
manifest in and through conditioned forms. This sense of emptiness
is, for Fa-tsang, a corrective of dualistic tendencies in Buddhist
thought and a more adequate formulation of ultimate truth (chen-t'i).
The thesis attempts to clarify the analysis of emptiness by
showing how that doctrine is formulated in three distinct contexts.
First, in a discussion of the concepts li (principle) and shih
(phenomenon), an interpretation of the symbolic dimension of
emptiness is given. Second, a description of the important
cosmological understanding in Fa-tsang's texts is given in order to
clarify how emptiness is expressed in that domain of thought. Third,
a discussion of Fa-tsang's interpretation of the One Mind in the
Awakening of Faith shows how Fa-tsang creatively employed that
doctrine to confirm his understanding of 'true emptiness.'
The final chapter of this study concerns Fa-tsang's frequent use
of paradoxical language. The analysis of paradoxical assertions in
the texts yields three distinct types of paradox, each deriving from
the doctrine of emptiness in a unique way. Finally, an interpretation
of the significance of these paradoxical assertions is given which
centers on the following points. (1) Paradox is employed in the texts
as the most adequate manner of expressing 'ultimate truth.' (2)
Paradox is interpreted to be both the form of the appearance of
ultimate truth (objectively), and the form of the reception of
ultimate truth (subjectively). (3) This thesis maintains that
paradoxical formulations of truth function to evoke the religious
awareness from which they originally derive. In this respect
Fa-tsang's paradoxical assertions are compared to the use of the
kung'an (koan) in the Ch'an (Zen) school. (4) The efficacy of this
function of paradox is interpreted to be based on the element of
self-negation present in paradoxical statements. In thinking a
paradoxical thought (a thought which simultaneously contradicts
itself), one opens oneself through thought to that which lies beyond
the domain of thought. This openness is seen to be the occasion for
the sudden manifestation of the ultimate truth of 'emptiness.'
Order No: AAC 8025134 ProQuest - Dissertation Abstracts
Title: EXISTENTIAL AND ONTOLOGICAL DIMENSIONS OF TIME IN HEIDEGGER AND DOGEN
Author: HEINE, STEVEN
School: TEMPLE UNIVERSITY (0225) Degree: PHD Date: 1980 pp: 324
Source: DAI-A 41/05, p. 2166, Nov 1980
Subject: RELIGION, PHILOSOPHY OF (0322)
Abstract: The aim of the dissertation is to critically analyze and
compare the philosophies of time in Martin Heidegger's Sein und Zeit
and in Zen Master Dogen's Shobogenzo in terms of a unique convergence
of the existential and ontological dimensions of primordial time.
Heidegger and Dogen each seem suited for comparative and
cross-cultural study for two interrelated reasons: They both attempt
an overcoming of their respective philosophical traditions which,
they feel, express unacknowledged and deficient presuppositions
concerning time; and they reorient our understanding of all phases of
existence and experience in terms of time and temporality, death and
dying, finitude and impermanence, issues of universal meaning and
significance which influence and determine but are not necessarily
restricted by any particular historical or cultural context.
According to both thinkers, the problematics of existence and the
limitations of metaphysics are fundamentally and directly related to
basic misconceptions concerning time. Human understanding and
activity tend to be fixated with the apparent stability and constancy
of phenomena which are conceived in terms of serially-connected
instantaneous time-units forever and irreversibly 'passing us by,' as
if independent of existence. This substantive, linear, and sequential
conception of time, so deeply ingrained as to be considered
self-evident and beyond question or doubt, is the disguised basis of
philosophical claims of an eternal or transcendent truth outside the
boundaries of contingent time.
Heidegger and Dogen challenge and try to surpass the conventional
and traditionally accepted conceptions of time through a disclosure
of the radical contingency of existence (disclosed by Heidegger's
notion of finitude and by Dogen's notion of impermanence)
ontologically revealed through nothingness which pervades man's
existential encounters with vicissitude, anxiety, dying, and loss.
The disclosure of radical contingency seeks to undermine misguided
ontologies of substance and eternity derived from man's inauthentic
preoccupation with 'now-time,' and to lay the foundation for
non-substantive and non-static philosophies of dynamic and integral
temporal unity underlying the three tenses, change and movement,
continuity and duration, and as the primordial basis of space,
language, history, truth, transcendence as well as the possibilities
of authentic or inauthentic existence.
The reconstruction, critical comparison, and evaluation of the
attempted overcoming of the substantive view of time in Heidegger's
philosophy of finitude and the ecstatic temporality of Dasein and in
Dogen's philosophy of impermanence and being-time (uji), focuses on:
(1) the formative elements of each thinker's views in terms of how
they are both influenced by and dissatisfied with their respective
philosophical traditions; (2) their analysis of the origin of
deficient conceptions of time in everyday existential decisions that
give rise to and are reenforced by ontologies of eternalism, which
are undermined by (3) the disclosure of radical contingency
inescapably pervading existence, and which points to (4) the dynamic
existential and ontological unity of primordial temporality.
The central differences between Heidegger's and Dogen's views of
primordial time are analyzed and examined in terms of their apparent
success in achieving a breakthrough with substance ontology.
Heidegger's notion of the priority of futural anticipation in the
unity of time, his emphasis on Dasein-orientation which excludes a
temporal disclosure of other beings, and his separation of the
theoretical and practical levels of his ontological inquiry are
contrasted with Dogen's conception of the totalistic here-and-now
encompassing the simultaneity of past, present, and future that is
manifested by a complete and harmonious self-sameness of time, all
beings, and self-activity without any gap between philosophical
disclosure and insight and religious experience of awakening.
Included in the appendix is a new translation with commentary of
Dogen's chapter on 'Uji' (Being-Time) from the Shobogenzo.
Order No: AAC 8025162 ProQuest - Dissertation Abstracts
Title: HEIDEGGER AND ZEN: A STUDY OF RADICALIZATION
Author: STEFFNEY, JOHN
School: TEMPLE UNIVERSITY (0225) Degree: PHD Date: 1980 pp: 150
Source: DAI-A 41/05, p. 2167, Nov 1980
Subject: RELIGION, PHILOSOPHY OF (0322)
Abstract: The trend of Heidegger-Zen scholarship is to focus on
similarities. This study, by contrast, argues that, given the
similarities between Heidegger and Zen, there are fundamental
dissimilarities which need to be brought to light. Moreover, though
Heidegger's and Zen's efforts must be construed as radical, it is the
position here that Heidegger's effort is less radical than Zen's. The
following conclusions, though by no means exhaustive, are indicative
of these dissimilarities.
Despite Heidegger's opposition to traditional metaphysics,
despite his rejection of traditional notions of truth, he nonetheless
has a speculative bent, a speculative bent which Zen prefers to
transcend. Though not concerned with the traditional enigma of
correctness and incorrectness, Heidegger is most speculative with
regard to that which allows correctness and incorrectness to be
possible--Being. Zen, in contradistinction, rather than attempting to
solve metaphysical questions--even Heidegger's most primordial
illuminative question--prefers to dissolve them, and not merely
through thought but through a process that is self-transformational.
Although Heidegger maintains that Dasein is prior to subjectivity
and subject-duality generally, and engages in a radical re-thinking
of traditional metaphysical claims about Being, Zen would not be able
to say about its Self what Heidegger says about Dasein--that it is
the 'breach' between beings and Being, that it is 'between' them, and
that we stand in the 'differentiation' of beings and Being. Rather
than Heidegger's differentiation, Zen would say that its Self is
Being--not 'relationally' in the sense of Heidegger's
Seinsverhaltnis, but absolutely and identically.
Heidegg
