Mindfulness transforms suffering through changes in what the mind is processing, changes in how the mind is processing it, and changes in the view of what is being processed. The ‘bearing in mind’ aspect of mindfulness is important in understanding these changes, and is discussed in terms of working memory. The Interacting Cognitive Subsystems perspective recognizes two kinds of meaning, one explicit and specific, the other implicit and holistic. We suggest that mindfulness is a configuration of mind in which working (...) memory for holistic implicit meanings plays a central role. It is here that the processing and view of experience are transformed by the creation of new patterns of implicit meaning. This analysis is applied to mindfulness practice, mindfulness as a way of being, the training of instructors and the use of mindfulness with respect to different aspirations. (shrink)

This study focuses on mindfulness programs in the corporate world, which are receiving increasing attention from business practitioners and organizational scholars. The workplace mindfulness literature is rapidly evolving, but most studies are oriented toward demonstrating the positive impacts of mindfulness as a state of mind. This study adopts a critical perspective to evaluate workplace mindfulness practice as a developmental process, with a focus on its potential risks that have ethical implications and are currently neglected by both researchers and practitioners. We (...) draw from a Buddhist perspective that understands mindfulness training as an ethics-based, longitudinal, and holistic path. To this end, we develop a four-stage model to illustrate a potential developmental process for participants in workplace mindfulness programs. This model comprises four stages of preliminary concentration, deep concentration, self-transcendence, and reengagement, each of which has its own underlying characteristics and impacts on individual participants and organizations. (shrink)

There is a consensus in the contemporary literature that mindfulness is a kind of attention. From here the literature divides into two opposing camps:the ‘Quietists’ and the ‘Cognitivists’. For the...

In her 2007 book Epistemic Injustice Miranda Fricker identifies testimonial injustice as a case where a hearer assigns lower credibility to a speaker due to “identity prejudice.” Fricker considers testimonial injustice as a form of epistemic injustice since it wrongs the speaker “in her capacity as a knower.” Fricker recommends developing the virtue of “testimonial justice” to address testimonial injustice. She takes this virtue to involve training in a “distinctly reflexive critical social awareness.” The main goal of this article is (...) to argue that Fricker's proposed training falls short of the target and that a cultivation of the capacity of being present—the ability to be mindful—would be necessary to develop the critical social awareness that Fricker requires. I want to explore the impact of compassion and open‐mindedness—virtues cultivated in mindfulness training—on testimonial justice specifically and virtue epistemology generally. In attempting to develop an epistemic account informed by mindfulness—a mindful epistemology—my primary goal is to bring Buddhist insights on how to anchor the mind by training it to be fully present and attentive into the focus of mainstream Western philosophy. More specifically, I argue that doing so allows us to appreciate the crucial role that a prediscursive level of cultivation plays in the development of testimonial justice. (shrink)

This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I analyse them in terms of their characteristic intentions, distinguish (...) them from concentration and mindfulness in general, and examine the relations between them. Concentration involves keeping the mind focused on a single object, while mindfulness requires noticing whatever mental states occupy the focus of one’s consciousness. In the course of the investigation I examine the role of phenomenology and volition in the activity of meditating, and how they change as meditative capacities develop. (shrink)

Volume 52, Issue 2, February 2020, Page 120-125.

ABSTRACT To date, over forty-seven studies have examined the antecedents and outcomes of Moral Disengagement mechanisms used to rationalize unethical behavior. However, none have examined its relationship with mindful awareness, either as a trait or set of everyday applications. Our study demonstrates that trait mindfulness is negatively correlated with all MD mechanisms. The tendency to apply decentering and relaxation is positively correlated with all MD mechanisms while stopping and reappraisal trend toward positive relationships and savoring shows no correlation. We discuss (...) potential reasons for these disparate relationships and implications for mindfulness-based interventions in the workplace. (shrink)

El presente trabajo se propone profundizar en las raíces orientales de la filosofía y práctica de la Atención Plena o Mindfulness con el objetivo de comprender su repercusión y extensión en Occidente, así como su plena integración en el marco de la filosofía perenne. Para ello, nos ocuparemos de determinar los orígenes de Mindfulness en la tradición budista utilizando como fuente principal aquellos autores que han bebido directamente del Canon Pali, y en concreto, examinaremos el sermón denominado Satipatthana Sutta o (...) Sutra de los Fundamentos de la Atención, considerado el corazón y el eje central de la Doctrina de la Mente de Buda. Este análisis, nos permitirá comprender mejor la importante repercusión de estas antiguas enseñanzas en la práctica y filosofía de Mindfulness tal y como está siendo propagado y extendido por Occidente. (shrink)

The aim of this article is to explore an approach to ‘mindfulness’ that lies outside of the usual Buddhist mainstream. This approach adopts a ‘non-dual’ stance to meditation practice, and based on my limited experience and training in Mindfulness Based Stress Reduction, this non-dual notion of ‘mindfulness’ seems an especially appropriate point of comparison between Mindfulness Based Stress Reduction and Buddhism. That comparison itself will not be the focus here—given my own inexpertise and lack of clinical experience, it would be (...) best to leave the comparison to others! Instead, the aim here will be to explore some features of ‘mindfulness’ in the context of non-dual styles of Buddhist practice. To begin, we will assess some difficulties that emerge when one attempts to speak of ‘mindfulness’ in Buddhism. Next, we will turn to the somewhat radical notion of ‘non-dual’ practice in relation to the more mainstream descriptions found in the Buddhist Abhidharma literature. We will then examine some crucial features of Buddhist non-dualism, including attitudes and theories about thoughts and judgments. A brief foray into specific practice instructions will help us to understand the role of ‘mindfulness’ in a specific non-dual tradition called, ‘Mahāmudrā’ (the ‘Great Seal’). Finally, after some reflection on ‘mindfulness’ in the non-dual practice of Mahāmudrā, I will conclude by considering a crucial issue: the context of practice. (shrink)

In the transdisciplinary field of ‘mindfulness,’ originally a Buddhist concept (Pāli sati; Sanskrit smṛti; Chinese nian 念; Tibetan dran pa), the two tendencies represented by Buddhist traditional a...

This study investigated the role of dispositional mindful attention in immediate reactivity to, and subsequent recovery from, laboratory-induced negative emotion. One hundred and fourteen undergraduates viewed blocks of negative pictures followed by neutral pictures. Participants’ emotional responses to negative pictures and subsequent neutral pictures were assessed via self-reported ratings. Participants’ emotional response to negative pictures was used to index level of emotional reactivity to unpleasant stimuli; emotional response to neutral pictures presented immediately after the negative pictures was used to index (...) level of emotional recovery from pre-induced negative emotion. Results indicated that mindful attention was not associated with the emotional response to negative pictures, but it was associated with reduced negative emotion in response to the neutral pictures presented immediately after the negative pictures, suggesting better recovery as opposed to reduced reactivity. This effect was especially pronounced in later experimental blocks when the accumulation of negative stimuli produced greater negative emotion from which participants had to recover. The current study extends previous findings on the relationship between dispositional mindfulness and reduced negative emotion by demonstrating that mindful attention may facilitate better recovery from negative emotion, possibly through more effective disengagement from previous stimuli. (shrink)

One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating tradition, but (...) it will also clarify a Buddhist perspective on consciousness. In this article, I present the Abhidharma account of mindfulness—as explicated in the Abhidharmakośa, the root text for the Abhidharma tradition—and the theoretical model of the mind that underlies its practice. Abhidharma–Yogācara model of the mind, I believe, contains critical philosophical insights relevant to contemporary concerns while at the same time placing mindfulness meditation in its proper philosophical context. (shrink)

Mindfulness-based interventions have proved effective in reducing various clinical symptoms and in improving general mental health and well-being. The investigation of the mechanisms of therapeutic change needs methods for assessment of mindfulness. Existing self-report measures have, however, been strongly criticized on various grounds, including distortion of the original concept, response bias, and other. We propose a psychophysiological method for the assessment of the mindfulness learned through time-limited mindfulness-based therapy by people who undergo meditation training for the first time. We use (...) the individual pre-post-therapy changes (dERPi) in the event-related brain potentials (ERPs) recorded in a passive meditation task as a measure of increased mindfulness. dERPi is computed through multivariate assessment of individual participant's ERPs. We tested the proposed method in a group of about 70 recurrently depressed participants, randomly assigned in 1.7:1 ratio to mindfulness-based cognitive therapy (MBCT) or cognitive therapy (CT). The therapy outcome was measured by the long-term change (dDS) relative to baseline in the depression symptoms (DS) assessed weekly, for 60 weeks, by an online self-report questionnaire. We found a strong, highly significant, negative correlation (r = -0.55) between dERPi (mean = 0.4) and dDS (mean = -0.7) in the MBCT group. Compared to this result, the relationship between dDS and the other (self-report) measures of mindfulness we used was substantially weaker and not significant. So was also the relationship between dERPi and dDS in the CT group. The interpretation of dERPi as a measure of increased mindfulness was further supported by positive correlations between dERPi and the other measures of mindfulness. In this study, we also replicated a previous result, namely, the increase (dLCNV) of the late contingent negative variation (LCNV) of the ERP in the MBCT group, but not in the control group (in this case, CT). We interpreted dLCNV as a measure of increased meditative concentration. The relationship between dLCNV and dDS was, however, very week, which suggests that concentration might be relatively unimportant for the therapeutic effect of mindfulness. The proposed psychophysiological method could become an important component of a "mindfulness test battery" together with self-report questionnaires and other newly developed instruments. (shrink)

In recent years, the construct of mindfulness has gained growing attention in psychological research. However, little is known about the effects of mindfulness on interpersonal interactions and social relationships at work. Addressing this gap, the purpose of this study was to investigate the role of mindfulness in leader-follower-relationships. Building on prior research, we hypothesize that leaders’ mindfulness is reflected in a specific communication style (“mindfulness in communication”), which is positively related to followers’ satisfaction with their leaders. We used nested survey (...) data from 34 leaders and 98 followers from various organizations and tested mediation hypotheses using hierarchical linear modeling. Our hypotheses were confirmed by our data. Leaders’ self-reported mindfulness showed a positive relationship with several aspects of followers’ satisfaction. This relationship was fully mediated by leaders’ mindfulness in communication as perceived by their followers. Our findings emphasize the potential value of mindfulness in workplace settings. They provide empirical evidence for a positive link between leaders’ dispositional mindfulness and the wellbeing of their followers, indicating that mindfulness is not solely an individual resource but also fosters interpersonal skills. By examining leaders’ mindfulness in communication as an explanatory process, we created additional clarification about how leaders’ mindfulness relates to followers’ perceptions. Moreover, by suggesting mindfulness in communication as a behavioral correlate of mindfulness, we offered a promising starting point for indirect measures of mindfulness. (shrink)

This work develops a phenomenological account of mindfulness, and related phenomena. It is divided into two main parts. The aim of part one is to articulate a pre-phenomenological sketch of mindfulness by drawing on passages from some of the classic works of Western literature and everyday life, through an interpretation of the Satipaṭṭhāna Sutta and by the means of a critical analysis of the contemporary attempts to account for these phenomena. Part two adds further detail to the sketch by entering (...) a dialogue with the phenomenology of Edmund Husserl. A key distinctions made here is between the transcendental horizon and the open horizon. This difference allows cultivating mindfulness to be defined as the practice of tuning-out of the transcendental horizon and tuning-in to the open horizon. Mindfulness—the potential fruit of tuning-in-tuning-out—is defined as the feeling of being tuned-in to the open horizon.A key findings of this research is that tuning-in-tuning-out is a difference practice than the phenomenological epoché; whereas the latter discloses the transcendental horizon, the former discloses the open horizon—on which the transcendental horizon is dependent. These findings open up the possibility of a phenomenological description of certain phenomena that are closely related to mindfulness. Some of these phenomena are: Mindful attention, which is defined as the function of foregrounding a sub-horizon within the open horizon and the pushing of the other sub-horizons into the background. Concentration : the narrowing down of the open horizon to one of its sub-horizons. Insight : the activity of isolating a sub-horizon, discerning its thingly possibilities, zooming out, isolating a second sub-horizon and discerning its thingly possibilities, and then contrasting the two in such a way that their difference becomes vividly present. (shrink)

This PhD thesis concerns introspective approaches to the study of the mind. Across three standalone papers, I examine the significance of introspective data and advise on appropriate kinds of training for the production of such data. An overview document first introduces major themes, methods and arguments of the thesis. Paper 1 then begins the argumentative work, interrogating the constraining function of introspection in cognitive science. Here, I evaluate “enactivist” claims about the significance of introspection, clarifying central enactivist suggestions to draw (...) out the broader importance of introspection in science and philosophy. Paper 2 then examines the proposed employment of Buddhist meditation practices in the production of rigorous introspective data. I defend such proposals against concerns that meditators yield ungeneralizable data, given the transformative character of these attention-training techniques. I argue that some meditation-trained transformations are actually epistemically-beneficial, undermining popular associations between transformation and “distortion”. Paper 3 then reviews difficulties involved in integrating meditative training into research. I emphasise the importance of specific contextual supports to meditation as critical ingredients of introspective proficiency, showing how difficulties replicating these threaten to limit the scope of meditation’s scientific benefits. I layout methodological responses to this that can maximise meditation’s positive impact going forwards. (shrink)

'Mindfulness' is arguably the most important concept to have transplanted from Buddhist thought to contemporary Western psychology. However, whilst mindfulness was already an ambiguous term in the original context, specified more by a set of practices than by a clear definition, its cross-cultural transmission has blurred its content even further. In this paper, I assess the recent criticism of the widespread definition of mindfulness as non-elaborative, purely receptive 'bare attention'. According to the critics of bare attention, what can be characterized (...) as purely receptive is the automatic turning of attention toward an object. But should mindfulness be a quality of consciousness that is to be established and developed by the reflexive practice of meditation, it must be something more than this automatic turning of attention. This paper shows how the definition of mindfulness as bare attention can be defended by explicating it in terms of the phenomenological model of attention. (shrink)