佛教情緒狀態量表之編製研究

The Construction of Buddhist Emotional State Scale

10.6254/IPRCS.202406_(61).0001

黃國彰(Kuo-Chang Huang)；張永霖(Yong-Lin Chang)；王鎧毅(Kai-Yi Wang)

自我概念 ； 佛教情緒狀態 ； 佛教 ； 苦 ； 情感依附 ； 焦慮 ； 憂鬱 ； anxiety ； Buddhism ； Buddhist emotional states ； depression ； Dukkha ； emotional attachment ； Self-concept

本土心理學研究

61期（2024 / 06 / 01）

3 - 44

繁體中文;英文

研究目的：「苦」為佛教所提出之概念並以多種角度來區辨不同的苦，然而，「自我概念」及「情感依附」則為心理學所提出之概念，亦有諸多心理學家提出不同的見解。本研究欲透過自編量表及相關工具，針對上述三者進行關聯性探討。研究方法：本研究分兩階段，階段一邀請6位擁有心理學、佛學及哲學專業背景的專家學者，進行120分鐘焦點團體訪談，整合成「佛教情緒狀態量表」初稿。隨後，邀請4位具有心理學及佛學專業背景之專家學者，針對初稿進行專家內容效度檢核。再者，邀請303名大專生進行量表預試，並透由項目分析及因素分析，編製「佛教情緒狀態量表」（無效樣本7名，有效樣本296名，回收正確率97.69%）。階段二邀請349名大專生進行正式施測（無效樣本8名，有效樣本341名，回收正確率97.70%）。研究工具：研究者以自編之「佛教情緒狀態量表」，輔以「田納西自我概念量表」和「成人依戀量表台灣修訂版」探討自我概念、情感依附與佛教中苦之關聯性。此外，研究者亦使用「中文版憂鬱焦慮和壓力量表」來考驗自編量表之效標關聯效度。本研究以SPSS 20.0及AMOS 25.0進行統計分析，統計方法包含：描述統計、Pearson積差相關、內部一致性信度分析、MANOVA、EFA及CFA。研究結果：（1）「佛教情緒狀態量表」擁有良好的內部一致性及建構效度。（2）在不同「性別」的比較上，僅女性在「瞋」上顯著高於男性。（3）在不同「宗教」的比較上，無顯著差異。（4）在情緒狀態與「健康狀態」的比較上，貪、瞋、癡及疑皆達顯著差異，「不太健康」的大專生則有顯著較高的成人依附、焦慮依附及逃避依附。（5）在情緒狀態與其自覺「經濟狀況」的比較上，「經濟有困難」的大專生有較高的負向自我概念。

"Dukkha" is a concept proposed by Buddhism, and different kinds of Dukkha are distinguished from various perspectives. However, "self-concept" and "emotional attachment" are concepts proposed by psychology, and many psychologists have also proposed different concepts. In order to explore the differences between the two regarding "emotions", this study intends to use the self-constructed "Buddhist Emotional State Scale" to understand the differences between the East and the West. This scale, a significant contribution to the field, aims to bridge the gap between Eastern and Western perspectives on emotions. In addition, the correlation between the above three concepts will be discussed to solve the research questions mentioned above. The study is divided into two stages. In the first stage, six experts and scholars with professional backgrounds in psychology, Buddhism, and philosophy were invited to conduct 120-minute focus group interviews, which were integrated into the first draft of the "Buddhist Emotional State Scale." Then, four experts and scholars with professional backgrounds in psychology and Buddhism were invited to conduct expert content validity checks on the first draft. In addition, 303 college students were asked to conduct a preliminary scale test, and through item analysis and factor analysis, the "Buddhist Emotional State Scale" was constructed (7 invalid samples, 296 valid samples, and the recovery rate was 97.69%). In the second stage, 349 college students were invited for formal testing (8 invalid samples, 341 valid samples, and the recovery rate was 97.70%). The researchers used the "Buddhist Emotional State Scale", supplemented by the "Tennessee Self-Concept Scale (TSCS)" and "Revised Adult Attachment Scale, Chinese version (RAAS-C)" to explore the relationship between self-concept, emotional attachment, and Dukkha in Buddhism. Besides, the researchers also used "Depression, Anxiety and Stress Scale, Chinses Version (DASS-21-C)" to test the criterion-related validity of the self-constructed scale. In this study, SPSS 20.0 and Amos 25.0 were used for statistical analysis, and the statistical methods included descriptive statistics, Pearson product-moment correlation coefficient, internal consistency reliability analysis, one-way multivariate analysis of variance, exploratory factor analysis, and confirmatory factor analysis. The study has the following findings: (1) The "Buddhist Emotional State Scale" has good internal consistency and construct validity. (2) In the comparison of different "genders," only females are significantly higher than males in "Hatred (瞋)." (3) There is no significant difference in comparing different "religions." (4) Comparing emotional state with "healthy state," there are significant differences in Greed (貪), Hatred (瞋), Unreasonable (癡), and Doubt (疑). "Unhealthy" college students have significantly higher adult attachment, anxiety attachment, and avoidance attachment. (5) In the comparison of emotional state with their perceived "economic status," college students with "economic difficulties" have a higher negative self-concept. From a Buddhist perspective, we can understand that there are five emotional states. "Greed" reflects the persistence of desires, "Hatred" reflects confusion and dissatisfaction, "Unreasonable" reflects a misunderstanding of reality, "Slowness (慢)" reflects a lack of effort and energy, and "Doubt" reflects uncertainty about the truth. This Buddhist perspective focuses on individual spiritual growth and advocates examining the self to eliminate emotional constraints. However, we can connect these emotions to physiological and psychological levels by integrating psychological perspectives. For example, Greed and Hatred may be related to operant conditioning and reward systems, while Unreasonable may be related to attention and cognitive dissonance. At the same time, Slowness and Doubt may be related to emotion regulation. In an integrative framework, we can see that a Buddhist perspective provides insight into the spiritual aspects of emotions, while a psychological perspective enriches our understanding of the physiological and behavioral basis of emotions. This integration can not only help us more comprehensively understand the origin of emotional states but also provide deeper insights and coping strategies for the practice of emotion regulation in the fields of counseling and psychotherapy. However, this study has some research limitations. Firstly, when the researcher used the Pearson product-difference correlation test to conduct criterion-related validity between the "Buddhist Emotional State Scale" and the "Depression, Anxiety and Stress Scale", the two scales showed a moderate correlation. It is speculated that it may be because there are fundamental differences in the definitions of "emotional states" between Buddhism and Western psychology. It is not easy to use a scale to make an integrated discussion of the two concepts. Therefore, it is still up to future researchers to construct a more practical scale. Secondly, when collecting data on research subjects, the researchers mainly used students from colleges and universities, supplemented by students from Buddhism-related departments. We did not collect a large number of opinions from Buddhist believers or believers from other religions. Therefore, the data collection is still not representative enough, and we must still be cautious in inferring the research results. We still rely on future researchers to conduct more in-depth analyses and discussions based on the breadth and depth of the subjects. In conclusion, during the integration process, it is important to respect the individual's beliefs and values to ensure the effectiveness and acceptability of the work of the helping professions. This integrated approach not only helps clients more comprehensively understand and process their emotional states but also provides helping professionals with more diverse tools to promote clients' mental health and overall well-being.