a psicología positiva ha integrado de manera más o menos clara las prácticas contemplativas, como mindfulness, dentro del abanico de técnicas enraizadas y potenciadoras de los aspectos positivos del ser humano. A pesar de esto, apenas se ha profundizado desde este movimiento sobre las implicaciones que tiene y las inconsistencias existentes entre mindfulness y psicología positiva, y las similitudes que sin duda pueden potenciarse para establecer puentes en la mejora de la eficacia de ambas formas de entender el desarrollo humano y la búsqueda del bienestar psicológico.Mindfulness se entiende como un rasgo o estado mental que implica la focalización intencional de la atención en un objeto (e.g., la respiración), mientras se observan pensamientos, emociones, y sensaciones tal y como emergen en el momento presente (Vago y Silbersweig, 2012). El entrenamiento en mindfulness suele comenzar con una primera fase en la que se trabaja, en mayor medida, la atención focalizada en un elemento, ambiental o corporal (respiración, sensaciones, etc.). A continuación, se introduce una segunda fase de monitorización abierta en la que el practicante lleva su atención a aquello que está ocurriendo en ese momento, es decir, a los pensamientos, emociones y sensaciones que van apareciendo. En cuanto al modo de practicar mindfulness, éste se divide principalmente en dos tipos: la práctica formal y la práctica informal. Por un lado, la práctica formal es aquella en la que la persona ha de dedicar un tiempo para adoptar una postura determinada, ya sea sentada en una silla o tumbada, y se dirige la atención a cualquier fenómeno u objeto que aparezca en el presente, siendo las sensaciones físicas un terreno idóneo al que empezar llevando la atención (Cebolla y Demarzo, 2014). Por otro lado, la práctica informal consiste en llevar la atención a las actividades cotidianas (e.g., comer, ducharse, etc.), con la finalidad de que la persona realice ejercicios simples de toma de conciencia, observación de los sentidos y atención a lo que ocurre en el momento presente.En el campo de los tratamientos psicológicos, la incorporación del mindfulness, como componente principal o comple-
Objectives Mindfulness has been defined differently in academic scientific contexts and in Buddhist academic contexts. An under-studied area is that of lay (non-academic) theories of mindfulness. The goal of this article is to identify, organize, analyze in detail, and provide themes from the meditators’ definitions of mindfulness. Possible differences and similarities of the collected definitions of mindfulness with the scientific-academic definitions and with the academic-Buddhist definitions are also checked. Methods A qualitative and inductive thematic analysis on the definitions of mindfulness offered by the participants was carried out. Results The sample consisted of 326 meditators who offered a definition of mindfulness through an open question. Seven themes were identified: (1) mindfulness defined as attention/awareness; (2) mindfulness defined as a non-evaluative attitude; (3) mindfulness defined as strategy; (4) mindfulness defined from a theoretical analysis; (5) mindfulness defined as a psycho-affective-spiritual state; (6) mindfulness defined as personal development; and (7) lack of understanding of mindfulness. From these themes, it can be deduced that the definitions collected share more patterns of meaning with the scientific-academic definition of mindfulness than with the academic-Buddhist one. Conclusions The findings of this study provide new insights into the complexity and heterogeneity of the definition of mindfulness. What has been discovered may indicate the complexity of the mindfulness construct itself.
The term 'postmodernism' has carved itself a niche in everyday, and specialised, vocabulary. We understand it as being the new mentality that emerges from the critique of modernity. This transformation, which has been underway since the second half of the twentieth century, undermines the foremost myth of the modern world, that we can discover an objective and stable truth, that is to say independent and lasting. This change is affecting all areas of human knowledge, from philosophy to physics, as well as human practices and experiences. Its origins are to be found in the theories that label themselves critical, starting with Marxism and existentialism, and in further developments such as hermeneutics, symbolic interactionism, post-structuralism, ethnomethodology, deconstructionism, and others. In this article we wish to recover one of the principal ideas of this change of mentality, the idea of 'construction of reality' and contrast it with 'dependent origination' (Paticcasamuppada) characteristic of the Dharma, a system of liberation from suffering synthesised by Buddha. We are interested in this relationship in the specific field of Psychotherapy, or in the broader field of Integral Psychology. To this end, firstly we inquire how constructivism has made a space for itself in the scientific world; we then address the constructivist features of the Dharma.
Se describe el modelo de bienestar del programa EBC (Entrenamiento en Bienestar basado en prácticas Contemplativas) fundamentado en la acción virtuosa y en la felicidad ego-desprendida, donde el bienestar subjetivo es un subproducto y un reforzador derivado de las propias acciones virtuosas. Posteriormente, se describe y se analizan los mecanismos de acción implícitos en la meditación en la esperanza, entendida como una meditación estratégica en el desarrollo del programa EBC. Para finalizar, se proponen varias conclusiones al respecto.
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