平衡與和諧：自我寧靜系統之特性與機制

本文探討自我寧靜系統之展現特性與機制，首先，將從近代社會變遷對自我中心化的思潮切入，以及此趨勢在個人與人際層次的不良適應。之後，探討如何由自我寧靜的觀點緩解此一趨勢，並以平衡思維與和諧思維著手，且從具華人思維的心理位移書寫與正念來探討可能達成的歷程。在心理位移書寫的部分，會闡述其背後觀點與實徵效益，包含短期立即在情緒平衡與和諧的效果，以及長期對心理健康促進的實徵研究。同理，對正念的部分也會先探討其背後理論脈絡，再由此衍伸至平衡思維與和諧思維的自我寧靜特色。本文也將對於心理位移日記書寫及此在自我歷程上與佛學正念的呼應，尤其聚焦於正念之「活在當下，少卻我執」的內涵，進而整合兩者對自我寧靜的連結。最後，則將由此反思目前對幸福感與心理適應構念定義與測量上提出反思，並提供可能的建議，將自我寧靜、心理位移、正念跟北美正向心理學進行對話和整合，以期在理論與實徵層次都有所突破。

關鍵字

心理位移書寫；平衡思維；正念；自我寧靜；和諧思維

並列摘要

The current article aims to investigate the features, mechanisms, and benefits of self-equanimity. At first, it describes the wave of excessive self-centering that emerged in North America and has gradually spread across cultures and societies, resulting in not only maladaptive psychological adjustment at the individual level but also increased interpersonal tensions and conflicts. After all, the buffering and healing effect of the self-equanimity perspective based on balance and harmony are illustrated, and then incorporated with the psychological displacement writing paradigm and mindfulness. Firstly, the balance part is more about an individual's cognitive structure and can be demonstrated from both self-information and cognitive strategy presentation. In detail, the balance of self-information is different from the North American positive psychology that emphasizes positive information or even positive self. The balanced part emphasizes that the self can process stimuli in different directions, such as ＂positive＂ and ＂negative＂, instead of organizing them in a good or bad way, or pursuing them in a unidirectional way. With regard to the balance of cognitive strategies, the first step is to start with the individual's orientation towards the message of the self, that is, the individual is able to include more affluent and more diverse message contents, and even intuitively opposing contents. Under this premise, when an individual is faced with different situations, it is possible to extract corresponding strategies to respond to them effectively, but not only adopt a single strategy or have a fixed strategy pattern. Further, the two bases of balance are the (1) richness of the self-information, i.e., the ability to have multiple or even conflicting contents, and the need to control the contents after having multiple possibilities, so that the self-information can be; (2) ＂evenness＂ without bias. Under such a condition of abundance and diversity, the individual can achieve a balanced psychological state. Secondly, the harmony part is more on the emotional side of the individual, and can be demonstrated from two mechanisms: (1) short-term ＂restrain＂ and (2) long-term ＂stability＂. With regard to restrain, the emphasis is on the individual's ability to effectively and immediately return to their emotional starting point, rather than being automatically triggered by external events. This is also different from typical positive psychology in that not only a ＂resilience＂ to ＂negative＂ events, but also for positive events in which not over-exaggerating positive emotions or being absorbed in positive affect. In contrast, in the long term, an individual mood change tends to fluctuate in small increments over time, allowing the individual's emotional system to move toward ＂stability＂ rather than ups and downs. Thus, the individual can achieve a calm emotional self-equanimity through short-term restrain and long-term stability. However, how can we achieve such balance and harmony, and achieve a state of self-equanimity? This paper mainly focuses on the psychological displacement writing paradigm and mindfulness because they echo self-equanimity viewpoints and have specific and concrete interventions or manipulations. The effect of the psychological displacement writing paradigm echoes the view of self-equanimity, not only in terms of emotional arousal but also in terms of both positive and negative valances. In terms of the degree of emotional excitement, it is not aggressive or feeble, but rather a moderate restrain. On the other hand, the psychological displacement writing paradigm incorporated with the ＂decentering＂ and ＂non-attachment＂ aspects of the ego that has been emphasized in recent studies based on Buddhist psychology of mindfulness. Finally, this article will revisit the concept and measurement of psychological adjustments and well-being based on self-equanimity, and extend from the intrapersonal to the interpersonal level. Limitations, implications, and future directions are discussed.