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Handbook of Mindfulness

E-BookPDF1 - PDF WatermarkE-Book
514 Seiten
Englisch
Springer International Publishingerschienen am25.10.20161st ed. 2016
This handbook explores mindfulness philosophy and practice as it functions in today's socioeconomic, cultural, and political landscape. Chapters discuss the many ways in which classic concepts and practices of mindfulness clash, converge, and influence modern theories and methods, and vice versa. Experts across many disciplines address the secularization and commercialization of Buddhist concepts, the medicalizing of mindfulness in therapies, and progressive uses of mindfulness in education. The book addresses the rise of the, 'mindfulness movement', and the core concerns behind the critiques of the growing popularity of mindfulness. It covers a range of dichotomies, such as traditional versus modern, religious versus secular, and commodification versus critical thought and probes beyond the East/West binary to larger questions of economics, philosophy, ethics, and, ultimately, meaning.



Featured topics include:

A compilation of Buddhist meditative practices.

Selling mindfulness and the marketing of mindful products.

A meta-critique of mindfulness critiques - from McMindfulness to critical mindfulness

Mindfulness-based interventions in clinical psychology and neuroscience.

Corporate mindfulness and usage in the workplace.

Community-engaged mindfulness and its role in social justice.


The Handbook of Mindfulness is a must-have resource for clinical psychologists, complementary and alternative medicine professionals/practitioners, neuroscientists, and educational and business/management leaders and policymakers as well as related mental health, medical, and educational professionals/practitioners.






Ronald E. Purser, Ph.D., is a Professor of Management at San Francisco State University where he has taught the in the MBA and undergraduate business programs, as well in the doctoral program in the College of Education. Prior to his current appointment, he was an Associate Professor of Organization Development at Loyola University of Chicago. His recent research has been exploring the challenges and issues of introducing mindfulness into secular contexts, particularly critical perspectives of mindfulness in corporate settings. Author and co-editor of five books, including 24/7: Time and Temporality in the Network Society (Stanford University Press, 2007). He sits on the editorial board of the Mindfulness journal, as well as the executive board of the Consciousness, Mindfulness and Compassion (CMC) International Association. A student and Buddhist practitioner since 1981, he was recently ordained as a Dharma instructor in the Korean Zen Buddhist Taego order. His article 'Beyond McMindfulness' (with David Loy) in the Huffington Post went viral in 2013.




David Forbes, Ph.D., (U.C. Berkeley), LMHC, is Associate Professor in the School Counseling program in the School of Education at Brooklyn College/CUNY and affiliate faculty in the Urban Education doctoral program at the CUNY Graduate Center. He was a co-recipient of a program grant from the Center for Contemplative Mind in Society and wrote Boyz 2 Buddhas: Counseling Urban High School Male Athletes in the Zone (Peter Lang, 2004) about counseling and teaching mindfulness meditation to a Brooklyn high school football team.  Forbes teaches critical and integral approaches to mindfulness. He writes on the social and cultural context of mindfulness in education and wrote 'Occupy Mindfulness' and 'Search Outside Yourself: Google Misses a Lesson in Wisdom 101' with Ron Purser. He consults with schools in New York on developing integral mindfulness programs and practices meditation with a group from the New York Insight Meditation Center.?? ?????????




Adam Burke, Ph.D., M.P.H., is a Professor in Health Education and Director of the Institute for Holistic Health Studies at San Francisco State University. He holds advanced degrees in the social/behavioral sciences from UCLA and UC Santa Cruz, and is a licensed acupuncturist, trained in San Francisco and Sichuan, China. Meditation training and practice commenced in the 1970's and continues across diverse traditions. Research and publication interests focus on student achievement and education equity, meditation and imagery, and cross-cultural studies of traditional health practices. Recent published works include Learning Life (Rainor Media, 2016). He has served on the American Public Health Association's Governing Council, as chair of the California Acupuncture Board, editor-in-chief of the American Acupuncturist, and as an Advisory Council member of the NIH's National Center for Complementary and Integrative Health (NCCIH).mehr
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KlappentextThis handbook explores mindfulness philosophy and practice as it functions in today's socioeconomic, cultural, and political landscape. Chapters discuss the many ways in which classic concepts and practices of mindfulness clash, converge, and influence modern theories and methods, and vice versa. Experts across many disciplines address the secularization and commercialization of Buddhist concepts, the medicalizing of mindfulness in therapies, and progressive uses of mindfulness in education. The book addresses the rise of the, 'mindfulness movement', and the core concerns behind the critiques of the growing popularity of mindfulness. It covers a range of dichotomies, such as traditional versus modern, religious versus secular, and commodification versus critical thought and probes beyond the East/West binary to larger questions of economics, philosophy, ethics, and, ultimately, meaning.



Featured topics include:

A compilation of Buddhist meditative practices.

Selling mindfulness and the marketing of mindful products.

A meta-critique of mindfulness critiques - from McMindfulness to critical mindfulness

Mindfulness-based interventions in clinical psychology and neuroscience.

Corporate mindfulness and usage in the workplace.

Community-engaged mindfulness and its role in social justice.


The Handbook of Mindfulness is a must-have resource for clinical psychologists, complementary and alternative medicine professionals/practitioners, neuroscientists, and educational and business/management leaders and policymakers as well as related mental health, medical, and educational professionals/practitioners.






Ronald E. Purser, Ph.D., is a Professor of Management at San Francisco State University where he has taught the in the MBA and undergraduate business programs, as well in the doctoral program in the College of Education. Prior to his current appointment, he was an Associate Professor of Organization Development at Loyola University of Chicago. His recent research has been exploring the challenges and issues of introducing mindfulness into secular contexts, particularly critical perspectives of mindfulness in corporate settings. Author and co-editor of five books, including 24/7: Time and Temporality in the Network Society (Stanford University Press, 2007). He sits on the editorial board of the Mindfulness journal, as well as the executive board of the Consciousness, Mindfulness and Compassion (CMC) International Association. A student and Buddhist practitioner since 1981, he was recently ordained as a Dharma instructor in the Korean Zen Buddhist Taego order. His article 'Beyond McMindfulness' (with David Loy) in the Huffington Post went viral in 2013.




David Forbes, Ph.D., (U.C. Berkeley), LMHC, is Associate Professor in the School Counseling program in the School of Education at Brooklyn College/CUNY and affiliate faculty in the Urban Education doctoral program at the CUNY Graduate Center. He was a co-recipient of a program grant from the Center for Contemplative Mind in Society and wrote Boyz 2 Buddhas: Counseling Urban High School Male Athletes in the Zone (Peter Lang, 2004) about counseling and teaching mindfulness meditation to a Brooklyn high school football team.  Forbes teaches critical and integral approaches to mindfulness. He writes on the social and cultural context of mindfulness in education and wrote 'Occupy Mindfulness' and 'Search Outside Yourself: Google Misses a Lesson in Wisdom 101' with Ron Purser. He consults with schools in New York on developing integral mindfulness programs and practices meditation with a group from the New York Insight Meditation Center.?? ?????????




Adam Burke, Ph.D., M.P.H., is a Professor in Health Education and Director of the Institute for Holistic Health Studies at San Francisco State University. He holds advanced degrees in the social/behavioral sciences from UCLA and UC Santa Cruz, and is a licensed acupuncturist, trained in San Francisco and Sichuan, China. Meditation training and practice commenced in the 1970's and continues across diverse traditions. Research and publication interests focus on student achievement and education equity, meditation and imagery, and cross-cultural studies of traditional health practices. Recent published works include Learning Life (Rainor Media, 2016). He has served on the American Public Health Association's Governing Council, as chair of the California Acupuncture Board, editor-in-chief of the American Acupuncturist, and as an Advisory Council member of the NIH's National Center for Complementary and Integrative Health (NCCIH).
Details
Weitere ISBN/GTIN9783319440194
ProduktartE-Book
EinbandartE-Book
FormatPDF
Format Hinweis1 - PDF Watermark
FormatE107
Erscheinungsjahr2016
Erscheinungsdatum25.10.2016
Auflage1st ed. 2016
ReiheMindfulness in Behavioral Health
Seiten514 Seiten
SpracheEnglisch
IllustrationenXL, 514 p. 6 illus., 4 illus. in color.
Artikel-Nr.2111033
Rubriken
Genre9200

Inhalt/Kritik

Inhaltsverzeichnis
1;Cover;1
2;Title page;4
3;Copyright page;5
4;Preface;6
4.1;Part I;11
4.2;Part II;14
4.3;Part III;17
4.4;Part IV;21
4.5;Commentary;23
4.6;References;25
5;Contents;27
6;Editors and Contributors;30
7;Contributors;32
8;Between Tradition and Modernity;40
9;1 The Transformations of Mindfulness;41
9.1;A Parting of the Ways;41
9.2;The Division Widens;44
9.2.1;Why Did Mindfulness Take This Route?;46
9.3;A Case Study: The Contemplation of Impermanence;49
9.4;The Trajectory in Retrospect;50
10;2 The Challenge of Mindful Engagement;53
10.1;Good Versus Evil;55
10.2;Ignorance Versus Awakening;56
10.3;The Economic Challenge;58
10.4;The New Bodhisattva;59
10.5;Appendix;61
11;3 Paying Attention´ in a Digital Economy: Reflections on the Role of Analysis and Judgement Within Contemporary Discourses of Mindfulness and Comparisons with Classical Buddhist Accounts of Sati;65
11.1;Introduction;65
11.1.1;Mindfulness and Attention;65
11.1.2; Meditation´ and the Role of Intellectual Analysis;67
11.1.3;Mind and Mindfulness in Ancient Indian Buddhist Thought;69
11.2;The Centrality of Prajñ? in Abhidharma and Early Mah?y?na Accounts;72
11.2.1;Mah?y?na and the Emergence of a Non-dualistic Understanding of Mindfulness;73
11.3;Buddhist Meditation: Capitalist Spirituality´ or Anti-consumerist Resistance?;74
11.3.1; Eastern Spirituality´ and the DeTraditionalization of Buddhism;75
11.3.2;Digital Technologies, Distracted Attention and the Problem of Information Overload´;76
11.4;The Contemporary Reworking of an Ancient Debate: Does Mindfulness Involve Mental Analysis and Ethical Judgment?;78
11.5;Conclusion;80
11.6;References;81
12;4 Mindfulness Within the Full Range of Buddhist and Asian Meditative Practices;84
12.1;Introduction;84
12.1.1;Mindfulness as Panacea and the Range of Approaches;86
12.2;The Range of New Consciousness Techniques;88
12.2.1;Loving-Kindness, Compassion, and Mindful Self-Compassion Meditations;89
12.2.2;The Social Context of the New Consciousness Techniques;93
12.2.3;The Religious and Transpersonal Context of the New Consciousness Techniques;95
12.3;References;97
13;5 Mindfulness: Traditional and Utilitarian;100
13.1;The Changing Meaning of a Word;100
13.2;The Importance of Scientific Credentials and the Paradox of Religious;101
13.3;A Trojan Horse?;102
13.3.1;Narcissism;103
13.3.2;Immediate Gratification;103
13.3.3;Is Consciousness Overvalued?;104
13.4;The Value of Unmindfulness;105
13.4.1;Attention;105
13.5;Problems with Here-and-Now-ISM;107
13.5.1;McMindfulness;108
13.6;Mindfulness Old and New;109
13.6.1;A New Popular Word;109
13.6.2;Buddhist Origins;109
13.6.3;The Past and Future Are Important;109
13.6.4;The Paradox of the Present Moment;110
13.6.5;The Proper Function of Consciousness;110
13.7;Conclusion;111
14;6 Can Secular Mindfulness Be Separated from Religion?;112
14.1;Introduction;112
14.2;Defining Practices as Religious, Spiritual, Buddhist, or Secular;112
14.3;Defining Mindfulness;114
14.4;Pattern #1: Code-Switching;115
14.4.1;Skillful Means;115
14.4.1.1;MBSR Program Concept;117
14.4.1.2;Systematic Communication of Core Buddhist Beliefs;117
14.4.1.3;Teacher Training;119
14.4.1.4;Graduate Resources;120
14.4.2;Stealth Buddhism;121
14.4.3;Trojan Horse;121
14.4.4;Scripting;122
14.4.5;Buddhist Critiques of Deception as Wrong or Unskillful Speech;123
14.5;Pattern #2: Unintentional Indoctrination;123
14.5.1;Buddhist and Christian Assumptions Compared;123
14.5.2;Differences Among Buddhist Schools;124
14.6;Pattern #3: Religious and Spiritual Effects;125
14.6.1;Anecdotal Reports;125
14.6.2;Research Studies;126
14.7;Conclusion;127
14.8;References;128
15;7 The Mindful Self in Space and Time;132
15.1;Through Thoughts to Space;133
15.1.1;From Existence in Space to Appearance in Space;134
15.1.2;The Space of Subject and Object, Self and World;134
15.2;The Fields of Space;135
15.2.1;The Field as a Whole;137
15.2.2;Suggestions for Exploration;138
15.2.2.1;Locatedness;138
15.2.2.2;Distance and Separation;139
15.2.2.3;Thoughts;139
15.2.2.4;Meaning;139
15.2.2.5;The Self at the Center;139
15.2.2.6;The Presence of Others;140
15.3;A New Vision for the Practice of Mindfulness;140
15.4;References;142
15.5;Canonical Texts;142
15.6;Secondary Sources;142
16;Neoliberal Mindfulness Versus Critical Mindfulness;144
17;8 Selling Mindfulness: Commodity Lineages and the Marketing of Mindful Products;145
17.1;Buddhism in the Economy;146
17.2;Alternate Ancestors: Evangelicals;147
17.2.1;Alternate Ancestors: LOHAS;149
17.2.2;Alternate Ancestors: iPhone;150
17.2.3;Alternate Ancestors: Nike;152
17.3;Conclusions;154
17.4;References;155
18;9 Mindfulness and the Moral Imperative for the Self to Improve the Self;156
18.1;Introduction;156
18.2;The Myth of the Frontier: DIY or Die;156
18.2.1;A Brief and Impressionistic History;157
18.2.1.1;Purpose;157
18.2.1.2;The Sketch;157
18.2.1.3;Renaissance;158
18.2.1.4;Reformation;158
18.2.1.5;Colonial America Forward;159
18.2.2;Buddhism as Self-improvement;161
18.2.3;The Ethos of Self-improvement;161
18.2.4;Anxieties of the Malleable Self;164
18.2.4.1;The Ever-Receding Horizon of Perfectionism;164
18.2.4.2;Perfectionism Versus Human Depravity;164
18.2.4.3;The Rhetorically Bifurcated Self;165
18.2.5;Beyond Stylistics: From Rhetorical Bifurcation to Crypto-?tman;165
18.2.6;Misreading Neural Plasticity;167
18.3;Conclusion: Marketing the Unattainable;168
18.4;References;168
19;10 The Critique of Mindfulness and the Mindfulness of Critique: Paying Attention to the Politics of Our Selves with Foucault´s Analytic of Governmentality;170
19.1;Introduction;170
19.2;Governmentality, Neoliberalism, and the Production of Subjectivity;171
19.2.1;Neoliberalism as Political Ontology;172
19.2.2;Homo Economicus and Human Capital;172
19.3;The Governmentality of the Mindfulness Trend;173
19.3.1;Neoliberal Subjectivity;175
19.4;Political Spirituality, the Care of the Self, and Ethics as Critical Practice;176
19.4.1;Foucault´s Ethical Turn´ and Zen Encounter;176
19.4.2;Reevaluating the Care of Self;177
19.4.3;A Fourfold Analysis of Ethics-Based Morality;178
19.4.4;Ethical Self-Cultivation;179
19.4.5;The Limit Attitude of Critique;180
19.4.6;Experience and Critical Resistance;181
19.5;The Critique of Mindfulness and the Mindfulness of Critique;182
19.5.1;The Critique of Mindfulness;182
19.5.2;The Mindfulness of Critique;183
19.5.3;Future Promises;183
19.6;Conclusion: What Are We Doing or not Doing with Mindfulness?;184
19.7;References;186
20;11 A Meta-Critique of Mindfulness Critiques: From McMindfulness to Critical Mindfulness;188
20.1;Meta-Critique or: A Critique of Ideological Critiques;188
20.2;Mindfulness and Universalism;189
20.3;Mindfulness and Neoliberalism;191
20.4;Mindfulness©;195
20.5;Critical Mindfulness;196
20.6;References;198
21;12 Notes Toward a Coming Backlash Mindfulness as an Opiate of the Middle Classes;202
21.1;Introduction;202
21.2;Mindfulness and Buddhaphilia;204
21.2.1;Mindfulness in Wonderland;205
21.2.2;Corporate Mindfulness and Its Discontents;207
21.2.3;Depression, Perennialism, Anti-Intellectualism, and the Specter of Atman;209
21.2.4;But It Works, Doesn´t It?;212
21.3;References;213
22;13 Is There a Corporate Takeover of the Mindfulness Industry? An Exploration of Western Mindfulness in the Public and Private Sector;215
22.1;A Flash on a Retreat in 1979 of Jon Kabat-Zinn´;216
22.2;Mindfulness in the Public Sector;217
22.3;Mindfulness and the Brain;218
22.4;Mindfulness of the Power of Corporations;219
22.5;Selfie Mindfulness in Corporations;222
22.6;The Voices of Concern About Western Mindfulness;224
22.7;The Buddha on Mindfulness;225
22.8;Great Discourse on the Applications of Mindfulness (Digha Nikaya. DN.22);225
22.9;Four Noble Truths;227
22.10;The Four Noble Truths Applied to the Corporate World;227
23;14 Corporate Mindfulness and the Pathologization of Workplace Stress;229
23.1;Introduction;229
23.2;Why Corporations Have Taken Interest in Mindfulness;230
23.3;Scientific Management;232
23.3.1;The Mind This Time;234
23.4;The Social Vision of Corporate Mindfulness;236
23.4.1;The Mindfulness Ethic and the Spirit of Capitalism;236
23.5;Recovering the Artistic Critique;240
23.5.1;It´s You;243
23.5.2;A Shift in Power;245
23.6;Concluding Remarks;246
23.7;References;247
24;15 Mindfulness in the Working Life. Beyond the Corporate View, in Search for New Spaces of Awareness and Equanimity;249
24.1;The Advent of Organizational Mindfulness;249
24.1.1;Cognitive Mindfulness;251
24.1.2;Organizational MBIs Guided Through MBSR;252
24.2;Buddhist Perspectives on Mindfulness in the Working Life;255
24.2.1;Critical Views: The Raising of McMindfulness;258
24.3;Hypotheses for Mindfulness-Inspired Initiatives;259
24.4;Final Remarks;261
24.5;References;262
25;Genealogies of Mindfulness-Based Interventions;265
26;16 Against One Method: Contemplation in Context;266
26.1;Introduction;266
26.2;Buddhist Contemplative Frames;267
26.3;Modern Secular Programs;267
26.3.1;Mindfulness-Based Stress Reduction (MBSR);267
26.3.2;Cognitively-Based Compassion Training (CBCT);268
26.3.3;Sustainable Compassion Training (SCT);268
26.3.4;Limits of Buddhist Frames;269
26.4;Modern Cultural Frames;269
26.4.1;Individualism;270
26.4.2;Scientific Reductionism/Rationalism;270
26.4.3;The Secular Frame;271
26.4.4;MBSR´s Secular Frame;271
26.4.5;CBCT´s Secular Frame;272
26.4.6;SCT´s Secular Frame;272
26.4.7;The Limits of Modern Frames;273
26.5;Toward a (Re)Frame;274
26.6;References;275
27;17 Mindfulness-Based Interventions: Clinical Psychology, Buddhadharma, or Both? A Wisdom Perspective;276
27.1;Introduction;276
27.1.1;Mindfulness-Based Interventions in Behavioral Medicine and Clinical Psychology;276
27.1.2;Source and Content of MBIs;277
27.2;Controversy: Are MBIs Also a Form of Buddhadharma?;277
27.3;Methodological Underpinnings;278
27.3.1;A View of MBIs from Within Buddhadharma;278
27.3.2;Functional Analogy;278
27.3.3;Mindfulness: The Term and Concept;279
27.3.4;Buddhadharma: The Noble Eightfold Path;279
27.4;MBIs and Buddhadharma;280
27.4.1;Subtler Forms of the Claim of Essential Identity;280
27.4.2;Suffering: A Crucial Concept;281
27.5;Suffering in Buddhadharma;281
27.5.1;Dukkha;281
27.5.2;The Suffering of Suffering: Overt Dukkha and the Two Arrows;281
27.5.3;Three Levels of Dukkha;281
27.5.4;The Suffering of Change: Subtle Dukkha;282
27.5.5;The Suffering of Conditioned Existence: Hidden Dukkha;282
27.5.6;Deep Causation: Hidden Suffering Underlies Overt and Subtle Suffering;283
27.5.7;Two Realms of Buddhadharma: Everyday/Psychological and Radical/Transcendental;284
27.6;Right Intention;284
27.6.1;Right Intention in Buddhadharma;284
27.7;Right Intention and MBIs: Critique;285
27.7.1;Renunciation and MBIs: Analogical Perspective;286
27.7.2;Relational Right Intention: Analogical Perspective;286
27.7.3;Are MBIs a Gateway to Buddhadharma?;286
27.8;A Model of Dukkha;287
27.8.1;Columns of the Model;287
27.8.2;Four Marks in the Model;288
27.9;Right View;288
27.9.1;MBIs and Right View;288
27.9.2;Impermanence in MBIs: Critique;289
27.9.3;Impermanence in MBIs: Analogical Perspective;289
27.9.4;Dukkha in MBIs: Critique;291
27.9.5;Dukkha in MBIs: Analogical Perspective;291
27.9.6;No-Self in MBIs: Critique;292
27.9.7;No-Self in MBIs: Analogical Perspective;293
27.9.8;Liberation in MBIs: Critique;295
27.9.9;Liberation in MBIs: Analogical Perspective;295
27.10;Conclusion;296
27.10.1;Conflation of Buddhadharma and MBIs;296
27.10.2;MBIs as Buddhadharma: Reality Versus Perception;296
27.10.3;Dialogue;297
27.11;References;297
28;18 Mindfulness: The Bottled Water of the Therapy Industry;302
28.1;The Rise of Mindfulness-Based Therapy;302
28.2;The Scientific Study of Mindfulness: Insights and Warnings from the Talking Therapy Research Field;305
28.2.1;Mindfulness-Based Therapy for Psychological Problems: A Brief Look at the Evidence;308
28.2.2; Are You Paying Attention?´ Mindfulness in the Classroom;312
28.2.3;Meditation and Well-being: Experimental and Neuropsychological Studies;313
28.3;Mindfulness: The Bottled Water of the Therapy Industry;316
28.4;Acknowledgement;320
28.5;References;320
29;19 The Fourth Treasure: Psychotherapy´s Contribution to the Dharma;326
29.1;Introduction;326
29.1.1;Active and Passive Adaptation;327
29.1.2;From Secularism to the Mainstream;328
29.1.3;Remembering and Forgetting;330
29.2;Entering the Stream;330
29.2.1;Communal Feeling and Imperceptible Mutual Assistance;331
29.3;The Existential Unconscious;332
29.3.1;Psychotherapy´s Contribution;334
29.4;References;336
30;20 Constructing the Mindful Subject: Reformulating Experience Through Affective-Discursive Practice in Mindfulness-Based Stress Reduction;338
30.1;Introduction;338
30.2;The Storied World of Mind-Body Medicine;339
30.2.1;Affective-Discursive Practices and Technologies of the Self;340
30.2.2;Conversation Analysis;342
30.2.2.1;MBSR as Institutional Talk´: Inquiry, Third Turns and Formulations;345
30.2.2.2;Turning Difficulties into Discoveries;346
30.2.3;Discovering the Wandering Mind´: Historical and Interactional Dimensions;347
30.2.3.1;Coming Towards Difficulty;348
30.2.3.2;Formulation as Transformation;348
30.2.3.3;Embodying Troubles´ Receptivity;349
30.2.3.4;Teacherly Talk and Mindfulness Student Positioning;350
30.2.4;Revealing Subtle Power Dynamics and Ideological Dilemma;351
30.2.4.1;Producing Mindful´ Subjectivity: Discourse and Experience;352
30.3;Conclusion: Self-knowledge and Self-care;353
30.4;Acknowledgments;353
30.5;Appendix: Key for Transcription Notation (Based on a Simplified Jefferson-Style Transcription);354
30.6;References;354
31;21 Saving the World: Personalized Communication of Mindfulness Neuroscience;356
31.1;Introduction;356
31.2;Personalization and Science Communications as a Continuum;357
31.2.1;Self-directed Neuroplasticity Through Mindfulness Practice;360
31.2.2;Mindfulness Neuroscience-A Personal Story;362
31.2.3;Science Communication: A Moral Vocation;364
31.3;Concluding Discussion;365
31.4;References;366
31.5;Websites and YouTube Channels;368
32;22 The Ultimate Rx: Cutting Through the Delusion of Self-cherishing;369
32.1;Introduction;369
32.1.1;Western Psychology on the Self;369
32.1.2;Buddhist Psychology on the Self;370
32.1.3;Western Psychology on Distortions of Self;371
32.1.4;Buddhist Psychology on Distortions of Self;372
32.1.4.1;Conventional Self-cherishing;372
32.1.4.2;Is Conventional Self-cherishing Comparable with Self-esteem?;372
32.2;A Culture of Self-cherishing;373
32.2.1;Cutting Through Conventional Self-cherishing;373
32.2.1.1;Embodied Cognition;375
32.2.1.2;Embodied Presence;376
32.2.1.3;Ultimate Self-cherishing;377
32.2.2;Egolessness and Liberative Insight;379
32.3;Conclusion;380
32.4;References;381
33;Mindfulness as Critical Pedagogy;385
34;23 Critical Integral Contemplative Education;386
34.1;What the Hell Is Water?;386
34.1.1;A Brief Murky History: MBSR and the Critique of McMindfulness;387
34.1.1.1;Constructive Critique;388
34.1.1.2;Culture;389
34.1.1.3;Social Structure;391
34.1.1.4;Development;392
34.1.2;Toward a Critical Integral Contemplative Education;393
34.1.2.1;Subjective;394
34.1.2.2;Cultural or Intersubjective;394
34.1.2.3;Behavior or Objective;395
34.1.2.4;Social Structure or Interobjective;395
34.1.3;Back in the Water;395
34.2;References;396
35;24 What Is the Sound of One Invisible Hand Clapping? Neoliberalism, the Invisibility of Asian and Asian American Buddhists, and Secular Mindfulness in Education;399
35.1;Neoliberalism and Secular Mindfulness in Education;400
35.1.1;Secular Mindfulness Education in the Context of Neoliberalism;401
35.1.2;Secular Mindfulness and the Invisibility of Asian and Asian American Buddhists;402
35.1.2.1;Race and Science;402
35.1.2.2;Neoliberal Marketing and Racial Invisibility;403
35.1.3;Racial Curricula and the Neoliberal Marketization of Public Schools;405
35.1.4;Instructing a Neoliberal Sense of Self;407
35.2;Conclusion;408
35.3;References;409
36;25 Through a Glass Darkly: The Neglect of Ethical and Educational Elements in Mindfulness-Based Interventions;412
36.1;Mindfulness, Education and Therapeutic Transformation;412
36.1.1;The McDonaldization of MBIs;415
36.1.1.1;Efficiency;415
36.1.1.2;Calculability;416
36.1.1.3;Predictability;417
36.1.1.4;Control Through Non-human Technology;417
36.1.2;McMindfulness in Education and Work;418
36.1.2.1;Schools and Colleges;418
36.1.2.2;Workplaces;420
36.1.3;Mindfulness and the Affective Domain of Education;422
36.2;References;423
37;26 Education as the Practice of Freedom: A Social Justice Proposal for Mindfulness Educators;426
37.1;Critical Interventions in the Field of Mindfulness;427
37.1.1;Mindfulness, Yoga, and Colonization;428
37.2;Mindfulness in K-12 Schools;429
37.3;Ideology of White Dominance;430
37.3.1;Room to Breathe;432
37.4;Mindfulness Education for Social Justice;433
37.5;References;436
38;27 The Curriculum of Right Mindfulness: The Relational Self and the Capacity for Compassion;439
38.1;Historical Foundations of Ethical Practices and Current Secular Extensions;440
38.2;Joining the Wings of Wisdom and Compassion;440
38.3;Next-Generation Mindfulness: Cultivation of Enactive Compassion;442
38.4;Expanding the Context of Mindfulness: The Wisdom of Interdependence;443
38.5;Phenomenological Studies of the Experience of Self;444
38.6;Moving from Present-Moment Awareness to Softening the Boundaries of the Solid Self;444
38.7;Generation of Prosocial Intentionality Through Mindful Awareness;445
38.8;Perspective-Taking as a Core Capability for the Generation of Compassion;446
38.9;Considerations for Constructing a Curriculum for Right Mindfulness;447
38.10;Foundational Principles of Secular Ethics;447
38.11;Attitudinal Foundations for Compassion;447
38.12;The Relational Self and the Eightfold Path;448
38.13;Deriving Right Action and Right Speech from Awareness of Interdependence;449
38.14;Imagining the Future;450
38.15;Conclusion;451
38.16;References;451
39;28 Community-Engaged Mindfulness and Social Justice: An Inquiry and Call to Action;453
39.1;Introduction;453
39.2;Mindfulness and Social Justice: An Inquiry;453
39.2.1;Community-Engaged Mindfulness as a Response;456
39.2.2;Community-Engaged Mindfulness: An Exploratory Case Study;457
39.2.3;Summary of Outcomes;458
39.2.3.1;Workshop Design and Participant Response;459
39.2.3.2;Participant Responses;461
39.2.4;Reflections and Suggestions for Future Research;464
39.3;Conclusion;464
39.4;Appendix;465
39.5;References;467
40;29 A Critical and Comprehensive Review of Mindfulness in the Early Years;468
40.1;Defining Mindfulness in Early Childhood Education Settings;468
40.1.1;What Purpose Does Mindfulness Serve in Early Childhood Education Settings?;468
40.1.2;Exploring Mindfulness Programs in Early Childhood Education Settings;469
40.1.2.1;Mindful Awareness Practices (MAP);469
40.1.2.2;Mindfulness Schools Program (MSP);469
40.1.2.3;MindUP Curriculum for K-2;469
40.1.3;School Readiness and Schoolification in the Early Years;469
40.2;Connecting Mindfulness to School Readiness and Schoolification: A Social Justice Issue;471
40.2.1;What Are the Implications of Standardizing and Measuring Approaches to Mindfulness?;471
40.2.1.1;Measured Mindfulness;471
40.3;Conclusion;472
40.3.1;Recommendations;473
40.4;References;473
41;30 A Mechanism of Hope : Mindfulness, Education, and the Developing Brain;474
41.1;Mainstreaming Mindfulness: Shadows and Light;474
41.1.1;The Specter of the Brain and Mindfulness as a Neurointervention ;476
41.1.2;Adolescent Neuroplasticity: Teen Brains Under Construction ;476
41.1.3;Modulating the Brain Through Neurotalk;478
41.1.4;Regulating the Effects of Childhood Adversity: Mindfulness Programs and Urban Youth;479
41.2;Broken Futures, Plastic Brains, and the Soteriology of Mindfulness;480
41.3;Conclusion;482
41.4;References;484
42;31 Using a Mindfulness-Oriented Academic Success Course to Reduce Self-limiting Social Stereotypes in a Higher Education Context;486
42.1;Disparity in Higher Education;486
42.1.1;Retention and Graduation Rates;486
42.1.2;Career Inequity;487
42.1.3;Institutional/Community Factors Contributing to Inequity;487
42.1.4;Social Psychological Factors Contributing to Inequity;488
42.1.5;What Is Needed;488
42.1.6;Coping and Self-efficacy;489
42.1.7;Intervening in the Classroom;489
42.2;An Academic Success Course;489
42.2.1;Course Innovation;490
42.2.2;Course Concepts and Materials: Learning Life-the Textbook;490
42.2.3;The Core Practices;491
42.2.4;The Learning Life Three-Sphere Model;492
42.2.5;The AIR Strategy;493
42.2.6;Course Content;493
42.2.7;Mind-Body Practices;494
42.2.8;Preliminary Findings;494
42.2.9;Student Responses;495
42.3;Conclusion;495
42.4;References;495
43;Commentary;498
44;32 Meditation Matters: Replies to the Anti-McMindfulness Bandwagon!;499
44.1;To Be Mindful or Not to Be Mindful, that Is the Question;499
44.1.1;The Meditation Fails to Change the World´ Objection;504
44.1.2;The McMindfulness Is Divorced from Buddhist Ethics´ Objection;508
44.1.3;Variations on the Theme: Ginsberg and Zizek;510
44.1.4;The Unethical-Application´ Objection;511
44.1.5;The Meditation Doesn´t Matter Much to Buddhists´ Objection;516
44.2;Conclusion: No Buddha Left Behind!;517
44.3;References;519
45;33 Criticism Matters: A Response to Rick Repetti;520
45.1;Introduction;520
45.2;The [W]hole;520
45.3;The Definition;521
45.3.1;The First Objection;522
45.3.2;The Second Objection;523
45.3.3;The Third Objection;524
45.3.4;The Fourth Objection;526
45.4;References;528mehr

Autor

Ronald E. Purser, Ph.D., is a Professor of Management at San Francisco State University where he has taught the in the MBA and undergraduate business programs, as well in the doctoral program in the College of Education. Prior to his current appointment, he was an Associate Professor of Organization Development at Loyola University of Chicago. His recent research has been exploring the challenges and issues of introducing mindfulness into secular contexts, particularly critical perspectives of mindfulness in corporate settings. Author and co-editor of five books, including 24/7: Time and Temporality in the Network Society (Stanford University Press, 2007). He sits on the editorial board of the Mindfulness journal, as well as the executive board of the Consciousness, Mindfulness and Compassion (CMC) International Association. A student and Buddhist practitioner since 1981, he was recently ordained as a Dharma instructor in the Korean Zen Buddhist Taego order. His article "Beyond McMindfulness" (with David Loy) in the Huffington Post went viral in 2013.



David Forbes, Ph.D., (U.C. Berkeley), LMHC, is Associate Professor in the School Counseling program in the School of Education at Brooklyn College/CUNY and affiliate faculty in the Urban Education doctoral program at the CUNY Graduate Center. He was a co-recipient of a program grant from the Center for Contemplative Mind in Society and wrote Boyz 2 Buddhas: Counseling Urban High School Male Athletes in the Zone (Peter Lang, 2004) about counseling and teaching mindfulness meditation to a Brooklyn high school football team.  Forbes teaches critical and integral approaches to mindfulness. He writes on the social and cultural context of mindfulness in education and wrote "Occupy Mindfulness" and "Search Outside Yourself: Google Misses a Lesson in Wisdom 101" with Ron Purser. He consults with schools in New York on developing integral mindfulness programs and practices meditation with a group from the New York Insight Meditation Center.¿¿ ¿¿¿¿¿¿¿¿¿



Adam Burke, Ph.D., M.P.H., is a Professor in Health Education and Director of the Institute for Holistic Health Studies at San Francisco State University. He holds advanced degrees in the social/behavioral sciences from UCLA and UC Santa Cruz, and is a licensed acupuncturist, trained in San Francisco and Sichuan, China. Meditation training and practice commenced in the 1970's and continues across diverse traditions. Research and publication interests focus on student achievement and education equity, meditation and imagery, and cross-cultural studies of traditional health practices. Recent published works include Learning Life (Rainor Media, 2016). He has served on the American Public Health Association's Governing Council, as chair of the California Acupuncture Board, editor-in-chief of the American Acupuncturist, and as an Advisory Council member of the NIH's National Center for Complementary and Integrative Health (NCCIH).