Written by a professor of clinical of psychology, this book is accessible to thoughtful readers who seek to be better informed on how to harness the creative energy of madness to enrich one's life. It comprises two main parts: The first part tells the story of how a psychologist-cum-patient performs a self-study of "madness" in great detail. It belongs to the long tradition of ideographic studies that attend to the uniqueness of each individual. The author says: "During episodes, manic symptoms are manifest. Yet, I become more colorful, sensitive, generous, and loving. I see beauty everywhere and delight in the simple things of life. I glimpse into mystical magnanimity. My mind explodes: Creative thoughts rain down fast. Now, I can bear testimony that on balance the creative energy of madness may enrich rather than damage one's life, and that it is possible to retain a measure of madness in dignified living and of dignity even in a state of madness." The second part gives extensive coverage to various aspects of mental disorders from a scientific perspective. Adhering to the nomothetic tradition of knowledge generation, it provides the psychiatric as well as ethical, political, and sociocultural contexts for understanding mental disorders in general and the author's own case in particular. The two parts are linked together and integrated in a dialectical fashion, with the interplay between nomothetic and idiographic methods leading to a deeper understanding that neither one may obtain alone.

A number of features mark this book apart from others. There is simply no book currently available on Daoism (Taoism) written primarily from a psychological perspective, covering topics on Laozi's sociopolitical and psychological thoughts and their points of contact with Western psychology, particularly that of Carl Jung. The book comprises an in-depth introduction and a considered translation of Laozi's classic on virtue and the Dao (Way). The introduction covers Daoism as the counterculture in China and beyond; the originality and distinctiveness of Laozi's thoughts; the classic's influence and contemporary relevance to life in the 21st century; and insights on bilingualism that the author gained in the process of translation. The book contains the very first English translation of the Beida Laozi (Peking University Laozi), in which the chapters on virtue precede those on the Dao. Accordingly, the classic is renamed The Classic of Virtue and the Dao. The author has given his best to honor both accuracy and poetic beauty by paying great attention to diction, clarity, and economy of expression. The Classic of Virtue and the Dao is one of the most creative and thought-provoking texts of antiquity. All of the 77 chapters of the classic are categorized into 13 thematic groups, each of which begins with an introduction. This would make it easier for the reader to grasp its major viewpoints and concepts, such as virtue, humility, and selflessness. Titles for individual chapters, as well as comments and notes, have also been added.

An original compilation of diverse sources on Chinese patterns of thinking and behavior, this comprehensive reference work is addressed primarily to social scientists, psychologists, psychiatrists, and mental health professionals. More than 3500 bibliographic citations are included, some 1800 of which are abstracted. Materials were selected from a painstaking search of the literature in psychology, psychiatric, and related disciplines and cover primarily Chinese and English-language sources, although some relevant publications in other languages are also cited.

An original compilation of diverse sources on Chinese patterns of thinking and behavior, this comprehensive reference work is addressed primarily to social scientists, psychologists, psychiatrists, and mental health professionals. More than 3500 bibliographic citations are included, some 1800 of which are abstracted. Materials were selected from a painstaking search of the literature in psychology, psychiatric, and related disciplines and cover primarily Chinese and English-language sources, although some relevant publications in other languages are also cited. By providing easy access to material often scattered in books, monographs, and periodicals addressed to different audiences, this volume performs a major service for students and scholars involved in cross-cultural or Chinese studies.

The volume begins with an introductory chapter that presents quantitative data on publication trends and offers a qualitative evaluation of the literature. The studies that follow are divided into 13 chapters largely based on the American Psychological Association content classifications. Within chapters citations are arranged alphabetically by author. Items from non-English sources have been translated into English, while many English abstracts of Chinese publications were extensively edited or rewritten. In addition, an introduction and introductory notes to each chapter place the citations in context. As author index and an extensive subject index provide cross-referencing and aid in literature searches. An invaluable acquisition for any library with a Chinese studies or psychology collection, this volume will both introduce readers to the Chinese psychological literature and facilitate their access to this important body of work.

This unprecendented volume assembles the writing of several Asian scholars who present distinctive contributions to psychology concerning the Asian continent, and the Philippines. Drawing freely from the Eastern intellectual traditions, this volume is organized around several themes: the distinctive characteristics of Asian societies; Asian contributions to psychology; and the need for relevant psychological research including indigenous modes of human behavior.