佛法與心理治療典範轉移可能性之探討 ── 從 MBSR 的發展經驗省思=The Possibility of Paradigm Shift on Buddhism and Psychotherapy: A Reflection on the Development and Experience of MBSR Study
This paper will explore the development and experience of mindfulness-based stress reduction (MBSR). My intention was to employ the strategies and knowledge from MBSR to facilitate Chinese Chan Buddhist meditation-based psychotherapy in the future. To my surprise, the literature and interview reviews reveal that scientific circle has not reached a consensus on MBSR in epistemological level. Therefore, there are concerns or limitations in the field. Is MBSR a religious activity or psychotherapy? This proposition can be traced back to a much earlier origin. From the perspective of history of philosophy of science, psychology originated from the research of human beings, such as the discourse of spirituality, and paradigms on religion and philosophy before the revolution of science. However after the 19th Century, psychology started to be inclined to positivism. This inclination acquired recognition from the scientific community efficiently, and entailed attention to spiritual and religious experiences again in later half of the 20th Century. This reflects the constant shifting paradigm between religion and psychology. However, where does the shift got its momentum? Is it the limitation to development in psychology, or an inevitable reaction to different time and era? There are some momentum observed in the case studies including the ambiguity felt by the new group of psychotherapists who based their practice on Buddhism. These psychotherapists are on the one hand happy to see that Buddhism unfolds an altruistic model that is well-received by the general public. On the other hand, out of their own religious belief, they felt uneasy toward the psychotherapy paradigm which is a technological and rational model infused with Buddhism. Furthermore, this unsettlement is very close to the incommensurability proposed by Kuhn. These psychotherapists think that Buddhism and psychotherapy are different paradigms. Even the two fields employ similar terminologies and concepts, the ultimate meanings are different after all. Direct application or to simplify Buddhism by the psychotherapists are questionable approaches in the eyes of Buddhists. In conclusion, as a Buddhist psychotherapist, I wish the above reflection and suggestions will shed some light on the future development of paradigm shift between Buddhism and psychotherapy. Hopefully, rather than an opportunistic appropriation, this paradigm shift will be a constructive one that the two fields can learn from each other.