Quadrant Model of Reality: Quadrant Model of Reality Book 13 Psychology and Religion

Psychology chapter

QMRExample: Eric Fromm describes the ways an individual relates to the world and constitutes his general character, and develops from two specific kinds of relatedness to the world: acquiring and assimilating things ("assimilation"), and reacting to people ("socialization"). These orientations describe how a person has developed in regard to how he responds to conflicts in his or her life; he also considered that people were never pure in any such orientation. These two factors form four types of malignant character, which he calls Receptive, Exploitative, Hoarding and Marketing. He also described a positive character, which he called Productive.

QMRThe Hominidae (/hɒˈmɪnᵻdiː/), also known as great apes[note 1] or hominids, are a taxonomic family of primates that includes seven extant species in four genera: Pongo, the Bornean and Sumatran orangutan; Gorilla, the eastern and western gorilla; Pan, the common chimpanzee and bonobo; and Homo, the human.[1]

QMRPsychoticism is a personality pattern typified by aggressiveness and interpersonal hostility, one of four traits in Hans Eysenck's model of personality. High levels of this trait were believed by Eysenck to be linked to increased vulnerability to psychosis such as schizophrenia. He also believed that blood relatives of psychotics would show high levels of this trait, suggesting a genetic basis to the trait.[65][66]

QMRLearning styles[edit]

Learning styles have been described as "enduring ways of thinking and processing information."[138]

Although there is no evidence that personality determines thinking styles, they may be intertwined in ways that link thinking styles to the Big Five personality traits.[139] There is no general consensus on the number or specifications of particular learning styles, but there have been many different proposals.

Smeck, Ribicj, and Ramanaih (1997) defined four types of learning styles:

synthesis analysis

methodical study

fact retention

elaborative processing

When all four facets are implicated within the classroom, they will each likely improve academic achievement.[140] This model asserts that students develop either agentic/shallow processing or reflective/deep processing. Deep processors are more often than not found to be more conscientious, intellectually open, and extraverted when compared to shallow processors. Deep processing is associated with appropriate study methods (methodical study) and a stronger ability to analyze information (synthesis analysis), whereas shallow processors prefer structured fact retention learning styles and are better suited for elaborative processing.[140] The main functions of these four specific learning styles are as follow:

Name Function

Synthesis analysis: processing information, forming categories, and organizing them into hierarchies. This is the only one of the learning styles that has explained a significant impact on academic performance.[140]

Methodical study: methodical behavior while completing academic assignments

Fact retention: focusing on the actual result instead of understanding the logic behind something

Elaborative processing: connecting and applying new ideas to existing knowledge

QMRTurner analyzed a wide range of emotion theories across different fields of research including sociology, psychology, evolutionary science, and neuroscience. Based on this analysis, he identified four emotions that all researchers consider to be founded on human neurology including assertive-anger, aversion-fear, satisfaction-happiness, and disappointment-sadness. These four categories are called primary emotions and there is some agreement amongst researchers that these primary emotions become combined to produce more elaborate and complex emotional experiences. These more elaborate emotions are called first-order elaborations in Turner's theory and they include sentiments such as pride, triumph, and awe. Emotions can also be experienced at different levels of intensity so that feelings of concern are a low-intensity variation of the primary emotion aversion-fear whereas depression is a higher intensity variant.

QMRSensory systems code for four aspects of a stimulus; type (modality), intensity, location, and duration. Arrival time of a sound pulse and phase differences of continuous sound are used for localization of sound sources. Certain receptors are sensitive to certain types of stimuli (for example, different mechanoreceptors respond best to different kinds of touch stimuli, like sharp or blunt objects). Receptors send impulses in certain patterns to send information about the intensity of a stimulus (for example, how loud a sound is). The location of the receptor that is stimulated gives the brain information about the location of the stimulus (for example, stimulating a mechanoreceptor in a finger will send information to the brain about that finger). The duration of the stimulus (how long it lasts) is conveyed by firing patterns of receptors. These impulses are transmitted to the brain through afferent neurons.

QMRReceptors[edit]

Main article: sensory receptor

The initialization of sensation stems from the response of a specific receptor to a physical stimulus. The receptors which react to the stimulus and initiate the process of sensation are commonly characterized in four distinct categories: chemoreceptors, photoreceptors, mechanoreceptors, and thermoreceptors. All receptors receive distinct physical stimuli and transduce the signal into an electrical action potential. This action potential then travels along afferent neurons to specific brain regions where it is processed and interpreted

QMRMechanoreceptors[edit]

Main article: Mechanoreceptor

Mechanoreceptors are sensory receptors which respond to mechanical forces, such as pressure or distortion.[8] While mechanoreceptors are present in hair cells and play an integral role in the vestibular and auditory system, the majority of mechanoreceptors are cutaneous and are grouped into four categories:

Slowly Adapting type 1 Receptors have small receptive fields and respond to static stimulation. These receptors are primarily used in the sensations of form and roughness.

Slowly Adapting type 2 Receptors have large receptive fields and respond to stretch. Similarly to type 1, they produce sustained responses to a continued stimuli.

Rapidly Adapting Receptors have small receptive fields and underlie the perception of slip.

Pacinian Receptors have large receptive fields and are the predominant receptors for high frequency vibration.

Sociology Chapter

QMRBoas created the four field subdivision of anthropology which became prominent in American anthropology in the 20th century.[6]

At both Columbia and the AAA, Boas encouraged the "four field" concept of anthropology; he personally contributed to physical anthropology, linguistics, archaeology, as well as cultural anthropology. His work in these fields was pioneering: in physical anthropology he led scholars away from static taxonomical classifications of race, to an emphasis on human biology and evolution; in linguistics he broke through the limitations of classic philology and established some of the central problems in modern linguistics and cognitive anthropology; in cultural anthropology he (along with Polish-English anthropologist Bronisław Malinowski) established the contextualist approach to culture, cultural relativism, and the participant-observation method of fieldwork.

The four-field approach understood not merely as bringing together different kinds of anthropologists into one department, but as reconceiving anthropology through the integration of different objects of anthropological research into one overarching object, was one of Boas's fundamental contributions to the discipline, and came to characterize American anthropology against that of England, France, or Germany. This approach defines as its object the human species as a totality. This focus did not lead Boas to seek to reduce all forms of humanity and human activity to some lowest common denominator; rather, he understood the essence of the human species to be the tremendous variation in human form and activity (an approach that parallels Charles Darwin's approach to species in general).

QMRThe four field approach in anthropology sees the discipline as composed of the four subfields of Archaeology, Linguistics, Physical Anthropology and Cultural anthropology. The approach is conventionally understood as having been developed by Franz Boas who developed the discipline of anthropology in the United States.[1][2] A recent[when?] re-assessment of the evidence has indicated that the idea of four-field anthropology has a more complex 19th-century history in Europe and North America.[3]

For Boas the four field approach was motivated by his holistic approach to the study of human behavior which included integrated analytical attention to culture history, material culture, anatomy and population history, customs and social organization, folklore, grammar and language use. For most of the 20th century in the U.S. Anthropology departments tended to house anthropologist specializing in all of the four branches, but with the increasing professionalization and specialization of the separate disciplines linguistics and archaeology came to be regarded largely as separate disciplines. And today, physical anthropologists often collaborate more closely with biology and medicine than with cultural anthropology.[4]

QMRFour Green Steps is an internet environmental organization based in Montreal, Quebec.[1] The organization was founded in 2008 by Jaye and Bill Yarrow. The business has been active for three years, but the official launch was held in October 2011.[2] The organization consists of four sections: School Program, Community, Marketplace and InfoZone.[1] Four Green Steps contains information on various environmental topics such as green living, sustainable products, and corporate responsibility. The site also provides an environmental curriculum for various schools of different ages.[3][4]...[5][6] The organization celebrated 'Unsolicited Acts of Kindness Week' in August 2012, celebrating by donating used office equipment and pledging to plant a tree for anyone who does a good deed during Kindness Week.[7

Religion Chapter

Buddhism Chapter

QMRIn Jainism, Kashaya (loose translation: Passion) are aspects of a person that can be gained during his or her worldly life. According to the Jaina religion as long as a person has Kashayas, they will not escape the cycle of life and death. There are four different kind of Kashayas, each being able to gain their own kinds of intensity.

Contents [hide]

1 The Four Kashayas

2 Kashaya Role in Jainism

3 Levels Of Intensity

4 See also

5 References

6 External links

The Four Kashayas[edit]

Further information: Causes of Karma

The four kasaya are: krodha (anger), lobha (greed), mana (ego) and maya (deceit). Out of the many causes of bondage, emotions or passions are considered as the main cause of bandha or bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions.[1] The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha.[2] The karmic inflow on account of yoga driven by passions and emotions cause a long term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect.[3][4] Hence the ancient Jain texts talk of subduing these negative emotions:[5]

When he wishes that which is good for him, he should get rid of the four faults—anger, pride, deceit and greed—which increase the evil. Anger and pride when not suppressed, and deceit and greed when arising: all these four black passions water the roots of re-birth.

—Daśavaikālika sūtra, 8:36–39

Kashaya Role in Jainism[edit]

Spiritually, the goal of Jainism is to rid oneself of the worldly life and become free of from the cycle of reincarnation. When one develop attachment or passions, this hinders the spiritual progress of their soul. Jainas believe that by reacting without passion and staying tranquil, one can break the cycle which forms more karma.

Levels Of Intensity[edit]

Anantanubadh (Extremely Severe) - This holds back one's ability to have correct beliefs/proper conduct.

Apratyakhanavarana (Severe) - This holds back partial renunciation but does not affect true belief. While it is active, one cannot take partial vows.

Pratyakhanavarana (Moderate) - This holds back total renunciation, but does not affect correct belief and partial renunciation. While it is active, partial renunciation is possible, but monkhood is not.

Sanjvalana (Slight): This holds back the attainment of total correct conduct, but does not affect right belief and monkhood. While it is active, initiation into monkhood and spiritual progress are possible, but becoming a vitragi is not.

The degrees of strength of the kasayas are illustrated by examples. The 4 species of anger are to be likened unto a line drawn in stone, in earth, in dust and in water. The first can only be removed with great effort, each following one always more easily. Likewise also, the lifelong enduring anger is only combated in its effect with exceeding strength and difficulty whist the effect of the three remaining species accordingly diminishes in power and can, therefore, also more easily be destroyed. The degrees of pride are to be likened unto a pillar of stone, a bone, a piece of wood, and the vine of a creeper; the inflexibility correspondingly decreases. The species of deceitfulness are to be compared to a bamboo root, the horn of a ram, the urine of a cow, and a piece of wood. The crookedness of each of these is removed more easily than in the one preceding it. (The zig zag line of the cow's urine disappears through the influence of wind and weather.) The degrees of greed correspond to scarlet colour, to greater or smaller dirt, and to a spot of turmeric, which soil a garment: the scarlet is hardly removable, the dirt with more or less trouble, and the spot of turmeric can be removed with ease.[6]

QMRFour states of existence[edit]

See also: Types of Karma (Jainism)

The nature of experience of the effects of the karma depends on the following four factors:[44]

Prakriti (nature or type of karma) – According to Jain texts, there are eight main types of karma which categorized into the 'harming' and the 'non-harming'; each divided into four types. The harming karmas (ghātiyā karmas) directly affect the soul powers by impeding its perception, knowledge and energy, and also brings about delusion. These harming karmas are: darśanāvaraṇa (perception-obscuring karma), jñānavāraṇa (knowledge-obscuring karma), antarāya (obstacle-creating karma) and mohanīya (deluding karma). The non-harming category (aghātiyā karmas) is responsible for the reborn soul's physical and mental circumstances, longevity, spiritual potential and experience of pleasant and unpleasant sensations. These non-harming karmas are: nāma (body-determining karma), āyu (lifespan-determining karma), gotra (status-determining karma) and vedanīya (feeling-producing karma), respectively.[44] Different types of karmas thus affect the soul in different ways as per their nature.

Sthiti (the duration of the karmic bond) – The karmic bond remains latent and bound to the consciousness up to the time it is activated. Although latent karma does not affect the soul directly, its existence limits the spiritual growth of the soul. Jain texts provide minimum and the maximum duration for which such karma is bound before it matures.

Anubhava (intensity of karmas) – The degree of the experience of the karmas, that is, mild or intense, depends on the anubhava quality or the intensity of the bondage. It determines the power of karmas and its effect on the soul. Anubhava depends on the intensity of the passions at the time of binding the karmas. More intense the emotions—like anger, greed etc.—at the time of binding the karma, the more intense will be its experience at the time of maturity.

Pradesha (The quantity of the karmas) – It the quantity of karmic matter that is received and gets activated at the time of experience.[44]

Both emotions and activity play a part in binding of karmas. Duration and intensity of the karmic bond are determined by emotions or "kaṣāya" and type and quantity of the karmas bound is depended on yoga or activity.

Causes of attraction and bondage[edit]

Main article: Causes of karma in Jainism

The Jain theory of karma proposes that karma particles are attracted and then bound to the consciousness of souls by a combination of four factors pertaining to actions: instrumentality, process, modality and motivation.[51]

The instrumentality of an action refers to whether the instrument of the action was: the body, as in physical actions; one's speech, as in speech acts; or the mind, as in thoughtful deliberation.

The process of an action refers to the temporal sequence in which it occurs: the decision to act, plans to facilitate the act, making preparations necessary for the act, and ultimately the carrying through of the act itself.

The modality of an action refers to different modes in which one can participate in an action, for example: being the one who carries out the act itself; being one who instigates another to perform the act; or being one who gives permission, approval or endorsement of an act.

The motivation for an action refers to the internal passions or negative emotions that prompt the act, including: anger, greed, pride, deceit and so on.

All actions have the above four factor present in them. When different permutations of the sub-elements of the four factors are calculated, the Jain teachers speak of 108 ways in which the karmic matter can be attracted to the soul.[52] Even giving silent assent or endorsement to acts of violence from far away has karmic consequences for the soul.[53] Hence, the scriptures advise carefulness in actions, awareness of the world, and purity in thoughts as means to avoid the burden of karma.[54][55]

According to the major Jain text, Tattvartha sutra: [56]

Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage.

— Tattvārthasūtra, 8-1

The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage.

— Tattvārthasūtra, 8-2

The causes of bandha or the karmic bondage—in the order they are required to be eliminated by a soul for spiritual progress—are:

Mithyātva (Irrationality and a deluded world view) – The deluded world view is the misunderstanding as to how this world really functions on account of one-sided perspectives, perverse viewpoints, pointless generalisations and ignorance.

Avirati (non-restraint or a vowless life) – Avirati is the inability to refrain voluntarily from the evil actions, that harms oneself and others.[57] The state of avirati can only be overcome by observing the minor vows of a layman.

Pramāda (carelessness and laxity of conduct) – This third cause of bondage consists of absentmindedness, lack of enthusiasm towards acquiring merit and spiritual growth, and improper actions of mind, body and speech without any regard to oneself or others.[58]

Kaṣāya (passions or negative emotions) – The four passions—anger, pride, deceit and greed—are the primary reason for the attachment of the karmas to the soul. They keep the soul immersed in the darkness of delusion leading to deluded conduct and unending cycles of reincarnations.[59]

Yoga (activities of mind, speech and body)

Each cause presupposes the existence of the next cause, but the next cause does not necessarily pre-suppose the existence of the previous cause.[58] A soul is able to advance on the spiritual ladder called guṇasthāna, only when it is able to eliminate the above causes of bondage one by one.

QMRKarma" literally means "deed" or "act", and more broadly names the universal principle of cause and effect, action and reaction, which Hindus believe governs all consciousness.[9] Karma is not fate, for we act with what can be described as a conditioned free will creating our own destinies. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determine our future. The conquest of karma lies in intelligent action and dispassionate reaction. Not all karmas rebound immediately. Some accumulate and return unexpectedly in this or other lifetimes. Human beings are said to produce karma in four ways:[10][better source needed]

through thoughts

through right attitude words

through actions that we perform ourselves

through actions others perform under our instructions

QMRQuality[edit]

"Dynamic Quality cannot be defined. It can only be understood intellectually through the use of analogy."

Dan Glover, Lila's Child: An Inquiry Into Quality

"Quality," or "value," as described by Pirsig, cannot be defined because it empirically precedes any intellectual construction of it, namely due to the fact that quality (as Pirsig explicitly defines it) exists always as a perceptual experience before it is ever thought of descriptively or academically. Quality is the "knife-edge" of experience, found only in the present, known or at least potentially accessible to all of "us". (Plato's Phaedrus, 258d). Equating it with the Tao, Pirsig postulates that Quality is the fundamental force in the universe stimulating everything from atoms to animals to evolve and incorporate ever greater levels of Quality. According to the MOQ, everything (including ideas, and matter) is a product and a result of Quality.

Static quality patterns and dynamic quality[edit]

The MOQ maintains that quality itself is undefinable (Tao), but to better understand it, Pirsig breaks quality down into two ("knife-edge") forms: static quality patterns (patterned) and dynamic quality (unpatterned). The four patterns of static value as well as dynamic quality account exhaustively for all of ("knife-edged") reality. As the initial (cutting edge) dynamic quality becomes habituated, it turns into static patterns (viz. data, expectations). It is important to note that Pirsig is not proposing a duality: quality is one, "every last bit of it", yet manifests itself differently. Rather than dualism, this manifestation of quality in terms of dynamic and static aspects represents a dialectical monism.

Dynamic quality[edit]

Dynamic quality cannot be defined. It can only be understood intellectually through the use of analogy. It can be described as the force of change in the universe; when an aspect of quality becomes habitual or customary, it becomes static. Pirsig calls dynamic quality "the pre-intellectual cutting edge of reality" because it can be recognized before it can be conceptualized. This is why the dynamic beauty of a piece of music can be recognized before a static analysis explaining why the music is beautiful can be constructed.

Static quality patterns[edit]

Pirsig defines static quality as everything which can be defined. Everything found in a dictionary, for instance, is static quality. These static forms, if they have enough high or low quality, are given names and are interchanged with other "people", building the base of knowledge for a culture. So some cultures divide between things other cultures perceive as equal (Pirsig gave as example the sounds of the Indian syllables "dha" and "da," which are absolutely equal to western ears), and some cultures haven't any words for a specific meaning at all (the exact meaning of the German word "verklemmt" cannot be translated into English). Pirsig divides static quality into inorganic, biological, social, and intellectual patterns, in ascending order of morality.

Inorganic patterns: non-living things

Biological patterns: living things

Social patterns: behaviors, habits, rituals, institutions.

Intellectual patterns: ideas

Pirsig describes evolution as the moral progression of these patterns of value. For example, a biological pattern overcoming an inorganic pattern (e.g. bird flight which overcomes gravity) is a moral thing because a biological pattern is a higher form of evolution. Likewise, an intellectual pattern of value overcoming a social one (e.g. Civil Rights) is a moral development because intellect is a higher form of evolution than society. Therefore, decisions about one's conduct during any given day can be made using the Metaphysics of Quality. It is important to note that Pirsig is not proposing criticism or responsibility, but acceptance, and pure absorption:

When he wrote it he felt momentary fright and was about to strike out the words "All of it. Every last bit of it." Madness there. I think he saw it. But he couldn’t see any logical reason to strike these words out and it was too late now for faintheartedness. He ignored his warning and let the words stand."-ZMM, Ch.20

"Good is a noun. That was it. That was what Phaedrus had been looking for. That was the homer, over the fence, that ended the ball game. Good as a noun rather than as an adjective is all the Metaphysics of Quality is about. Of course, the ultimate Quality isn't a noun or an adjective or anything else definable, but if you had to reduce the whole Metaphysics of Quality to a single sentence, that would be it."-Lila, The End

"The language we've inherited confuses this. We say "my" body and "your" body and "his" body and "her" body, but it isn't that way. ... This Cartesian "Me," this autonomous little homunculus who sits behind our eyeballs looking out through them in order to pass judgment on the affairs of the world, is just completely ridiculous. This self-appointed little editor of reality is just an impossible fiction that collapses the moment one examines it."-ZMM, Ch.15

"Another immoral way of killing the static patterns is to pass the patterns to someone else, in what Phaedrus called a 'karma dump.' ... If you take all this karmic garbage and make yourself feel better by passing it on to others that's normal. That's the way the world works. But if you manage to absorb it and not pass[editor's emboldening] it on, that's the highest moral conduct of all."-Lila, Ch.32

QMRSeabirds evolved to exploit different food resources in the world's seas and oceans, and to a great extent, their physiology and behaviour have been shaped by their diet. These evolutionary forces have often caused species in different families and even orders to evolve similar strategies and adaptations to the same problems, leading to remarkable convergent evolution, such as that between auks and penguins. There are four basic feeding strategies, or ecological guilds, for feeding at sea: surface feeding, pursuit diving, plunge diving and predation of higher vertebrates; within these guilds there are multiple variations on the theme.

QMRDaniel Katz classified attitudes into four different groups based on their functions

Utilitarian: provides us with general approach or avoidance tendencies

Knowledge: help people organize and interpret new information

Ego-defensive: attitudes can help people protect their self-esteem

Value-expressive: used to express central values or beliefs

Utilitarian People adopt attitudes that are rewarding and that help them avoid punishment. In other words any attitude that is adopted in a person's own self-interest is considered to serve a utilitarian function. Consider you have a condo, people with condos pay property taxes, and as a result you don't want to pay more taxes. If those factors lead to your attitude that "increases in property taxes are bad" your attitude is serving a utilitarian function.

Knowledge People need to maintain an organized, meaningful, and stable view of the world. That being said important values and general principles can provide a framework for our knowledge. Attitudes achieve this goal by making things fit together and make sense. Example:

I believe that I am a good person.

I believe that good things happen to good people.

Something bad happens to Bob.

So I believe Bob must not be a good person.

Ego-Defensive This function involves psychoanalytic principles where people use defense mechanisms to protect themselves from psychological harm. Mechanisms include:

Denial

Repression

Projection

Rationalization

The ego-defensive notion correlates nicely with Downward Comparison Theory which holds the view that derogating a less fortunate other increases our own subjective well-being. We are more likely to use the ego-defensive function when we suffer a frustration or misfortune.

Value-Expressive

Serves to express one's central values and self-concept.

Central values tend to establish our identity and gain us social approval thereby showing us who we are, and what we stand for.

An example would concern attitudes toward a controversial political issue.

QMRStatue in Almaty, Kazakhstan of the fab 4 beatles

QMR"Four-eyes" for a person with glasses

QMRI'm OK, You're OK by Thomas Anthony Harris is one of the best selling self-help books ever published[citation needed]. It is a practical guide to Transactional Analysis as a method for solving problems in life. From its first publication during 1969, the popularity of I'm OK, You're OK gradually increased[citation needed] until, during 1972, it made the New York Times Best Seller list and remained there for almost two years. It is estimated by the publisher to have sold over 15 million copies to date[2] and to have been translated into over a dozen languages.[1]

Four life positions[edit]

The phrase I'm OK, You're OK is one of four "life positions" that each of us may take. The four positions are:

I'm Not OK, You're OK

I'm Not OK, You're Not OK

I'm OK, You're Not OK

I'm OK, You're OK

The most common position is I'm Not OK, You're OK. As children we see that adults are large, strong and competent and that we are little, weak and often make mistakes, so we conclude I'm Not OK, You're OK. Children who are abused may conclude I'm Not OK, You're Not OK or I'm OK, You're Not OK, but this is much less common. The emphasis of the book is helping people understand how their life position affects their communications (transactions) and relationships with practical examples.

I’m OK, You’re OK continues by providing practical advice to begin decoding the physical and verbal clues required to analyze transactions. For example, Harris suggests signs that a person is in a Parent ego state can include the use of evaluative words that imply judgment based on an automatic, axiomatic and archaic value system: words like ‘stupid, naughty, ridiculous, disgusting, should or ought’ (though the latter can also be used in the Adult ego state).

Harris introduces a diagrammatic representation of two classes of communication between individuals: complementary transactions, which can continue indefinitely, and crossed transactions, which cause a cessation of communication (and frequently an argument). Harris suggests that crossed transactions are problematic because they "hook" the Child ego state of one of the participants, resulting in negative feelings. Harris suggests that awareness of this possibility, through TA, can give people a choice about how they react when confronted with an interpersonal situation which makes them feel uncomfortable. Harris provides practical suggestions regarding how to stay in the Adult ego state, despite the provocation.

Having described a generalized model of the ego states inside human beings, and the transactions between them, Harris then describes how individuals differ. He argues that insights can be gained by examining the degree to which an individual’s Adult ego state is contaminated by the other ego states. He summarizes contamination of the Adult by the Parent as "prejudice" and contamination of the Adult by the Child as "delusion". A healthy individual is able to separate these states. Yet, Harris argues, a functioning person does need all three ego states to be present in their psyche in order for them to be complete. Someone who excludes (i.e. blocks out) their Child completely cannot play and enjoy life; while someone who excludes their Parent ego state can be a danger to society (they may become a manipulative psychopath who does not feel shame, remorse, embarrassment or guilt).

Harris also identifies from his medical practice examples of individuals with blocked out Adult ego states, who were psychotic, terrified and varied between the Parent ego state's archaic admonitions about the world and the raw emotional state of the Child, making them non-treatable by therapy. For such cases, Harris endorses drug treatments, or electro-convulsive therapy, as a way to temporarily disrupt the disturbing ego states, allowing the “recommissioning” of the Adult ego state by therapy. Harris reports a similar approach to treating Manic Depression.

The second half of the book begins by briefly describing the six ways that TA practitioners recognize individuals use to structure time, to make life seem meaningful. Harris continues by offering practical case studies showing applications of TA to Marriage and the raising of both Children and Adolescents. This section of I’m OK, You’re OK concludes as Harris describes when TA can be relevant to an individual’s life, and how and by whom it might be delivered. He promotes the idea that TA is not just a method for specialists, but can be shared and used by many people.

Having described such a structured method of dealing with the challenges of human psychology, the final two chapters of the book discuss the question of improving morality and society. In particular, he asks, if we are not to succumb to domination by the Parent ego state, how can individuals enlightened through TA know how they should live their lives? Starting from his axiomatic statement I’m OK, You’re OK, he acknowledges that accepting it at face value raises the same philosophical dilemmas as the problem of evil does for believers in a just, omnipotent God. Harris continues to explore aspects of Christianity with reference to TA, together with more generalized questions about the nature of religion.

The final chapter of I’m OK, You’re OK refers to social issues contemporary at the time of writing, including the Cold War, Vietnam war and the contemporary controversial research of individuals’ response to authority conducted by psychologist Stanley Milgram. Harris applies TA to these issues and concludes his book with the hope that nations will soon gain the maturity to engage in Adult to Adult dialogue, rather than conducting diplomacy in the collective archaic ego states of Parent or Child, which he sees as causing war and disharmony.

QMRBerne states that there are four types of diagnosis of ego states. They are: "behavioural" diagnosis, "social" diagnosis, "historical" diagnosis, and "phenomenological" diagnosis. A complete diagnosis would include all four types. It has subsequently been demonstrated that there is a fifth type of diagnosis, namely "contextual", because the same behaviour will be diagnosed differently according to the context of the behaviour.[11]

As Berne set his Psychology up, there are four life positions that a person can hold and holding a particular psychological position has profound implications for how an individual operationalizes his or her life. The positions are stated as:

I'm OK and you are OK. This is the healthiest position about life and it means that I feel good about myself and that I feel good about others and their competence.

I'm OK and you are not OK. In this position I feel good about myself but I see others as damaged or less than and it is usually not healthy,

I'm not OK and you are OK. In this position the person sees him/herself as the weak partner in relationships as the others in life are definitely better than the self. The person who holds this position will unconsciously accept abuse as OK.

I'm not OK and you are not OK. This is the worst position to be in as it means that I believe that I am in a terrible state and the rest of the world is as bad. Consequently, there is no hope for any ultimate supports

Many of the core TA models and concepts can be categorised into

Structural analysis - analysis of the individual psyche

Transactional analysis proper - analysis of interpersonal transactions based on structural analysis of the individuals involved in the transaction

Game analysis - repeating sequences of transactions that lead to a result subconsciously agreed to by the parties involved in the game

Script analysis - a life plan that may involve long-term involvement in particular games in order to reach the life pay-off of the individual

QMRIn Theravada Buddhism one finds the designation of 'noble person' or ariyapuggala (Pali). The Buddha described four grades of such person depending on their level of purity. This purity is measured by which of the ten fetters (samyojana) and klesha have been purified and integrated from the mindstream. These persons are called (in order of increasing sanctity) Sotapanna, Sakadagami, Anagami and Arahant. The latter term designates an enlightened human being[citation needed] and is sometimes rendered into English as the Holy One.

QMRAn Armenian cross is a symbol that combines a cross with a floral postament or elements. In the Armenian Christianity it was combined with the Christian cross and this design was often used for high crosses (khachkar) – a free-standing cross made of stone and often richly decorated

QMR high cross or standing cross (Irish: cros ard / ardchros,[1] Scottish Gaelic: crois àrd / àrd-chrois, Welsh: croes uchel / croes eglwysig) is a free-standing Christian cross made of stone and often richly decorated. There was a unique Early Medieval tradition in Ireland and Britain of raising large sculpted stone crosses, usually outdoors. These probably developed from earlier traditions using wood, perhaps with metalwork attachments, and earlier pagan Celtic memorial stones; the Pictish stones of Scotland may also have influenced the form. The earliest surviving examples seem to come from the territory of the Anglo-Saxon kingdom of Northumbria, which had been converted to Christianity by Irish missionaries; it remains unclear whether the form first developed in Ireland or Britain.

Their relief decoration is a mixture of religious figures and sections of decoration such as knotwork, interlace and in Britain vine-scrolls, all in the styles also found in Insular art in other media such as illuminated manuscripts and metalwork. They were probably normally painted, perhaps over a modelled layer of plaster; with the loss of paint and the effects of weathering the reliefs, in particular scenes crowded with small figures, are often now rather indistinct and hard to read.

The earlier crosses were typically up to about two metres or eight feet high, but in Ireland examples up to three times higher appear later, retaining thick massive proportions, giving large surface areas for carving. Anglo-Saxon examples mostly remained slender in comparison, but could be large; except in earlier Northumbrian examples their decoration is mostly ornamental rather than figures. The crosses often, though not always, feature a stone ring around the intersection, forming a Celtic cross; this seems clearly an innovation of Celtic Christianity, perhaps at Iona.[2] The term "high cross" is mainly used in Ireland and Scotland, but the tradition across Britain and Ireland is essentially a single phenomenon, though there are certainly strong regional variations.

Some crosses were erected just outside churches and monasteries; others at sites that may have marked boundaries or crossroads, or preceded churches. Whether they were used as "preaching crosses" at early dates is unclear, and many crosses have been moved to their present locations. They do not seem to have been used as grave-markers in the early medieval period. In the 19th century Celtic Revival Celtic crosses with decoration in a form of Insular style, became very popular as gravestones and memorials, and are now found in many parts of the world. Unlike the Irish originals, the decoration usually does not include figures.

Quadrant Model of Reality

Monday, February 22, 2016

Quadrant Model of Reality Book 13 Psychology and Religion

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