Abstract
Constructing a self model with universal cultural adaptability is a common concern of cultural psychologists. These models can be divided into two types: one is the self model based on Western culture, represented by the self theory of Marsh, Cooley, Fitts, etc.; the other is the non-self model based on Eastern culture, represented by the Mandela model of Hwang Kwang Kuo and the Taiji model of Zhen Dong Wang. However, these models do not fully explain the self structure and development of Chinese people in the context of Chinese Buddhist culture. Based on the self theory of Chinese Buddhism and inspired by the famous Buddhist work Awakening of Faith in the Mahāyāna, this article constructs the “one mind, two aspects” self model. This model not only can properly represent the self structure of Chinese people in the context of Chinese Buddhism but also can explain the self-cultivation process and the realm of practice of Chinese Buddhist believers and thus has satisfactory cultural validity.
Highlights
Constructing a self model has been an important long-standing issue for psychologists (Zhan and Yue, 2002)
After the emergence of psychology as a science, psychologists regarded the self as a research object and began to use empirical methods to explain the self-cognition of individuals and groups and the structure of such cognition, resulting in a variety of self-concepts and models
Through the analysis of cultural psychology, we find that these theories have some limitations in explaining the self under different cultural backgrounds
Summary
Constructing a self model has been an important long-standing issue for psychologists (Zhan and Yue, 2002). The construction of collective self overcomes the limitation that the object self model based on individualism relies too much on individual experience, but because its theoretical background is American individualism and European humanism, it has produced new limitations in the interpretation of self-concept in different cultures.
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