2014
DOI: 10.1016/j.socscimed.2014.01.024
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Mindfulness meditation: Do-it-yourself medicalization of every moment

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Cited by 70 publications
(61 citation statements)
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“…In contrast, as an 'importa on' of an order beyond Western disciplines, and as a burgeoning construct requiring valida on through novel research instrumenta on, the spread of queries into the soundness of mindfulness has elicited a diff erent response from its researchers. Concerns have been expressed from a variety of angles: from a religious perspec ve, the secular 'dilu on' of Buddhist forms of medita on as mindfulness has been framed by some to be misappropria on (Wilks, 2014;Gooch, 2014); moralis c stances have that theore cal instability or philosophical 'fence si ng' has led to inappropriate commodifi ca on within social systems and markets, as well as ethically dubious applica on in contexts like military training (Barker, 2014;Davies, 2014;Davis, 2015); and scholarly or scien fi c concern has o en focused on issues of theore cal and methodological superfi ciality (Tang, Hölzel, & Posner, 2015;Davidson & Kaszniak, 2015). Some mindfulness discourse communi es have ac vely sought to address these cri cisms through engaged conversa ons about the intended future of their subfi eld, as well as explicit eff orts towards philosophical clarifi ca on and analy c development (Dimidjian & Segal, 2015;Harrington & Dunne, 2015;Tang & Posner, 2013;Lutz et al, 2015).…”
Section: Resultsmentioning
confidence: 99%
“…In contrast, as an 'importa on' of an order beyond Western disciplines, and as a burgeoning construct requiring valida on through novel research instrumenta on, the spread of queries into the soundness of mindfulness has elicited a diff erent response from its researchers. Concerns have been expressed from a variety of angles: from a religious perspec ve, the secular 'dilu on' of Buddhist forms of medita on as mindfulness has been framed by some to be misappropria on (Wilks, 2014;Gooch, 2014); moralis c stances have that theore cal instability or philosophical 'fence si ng' has led to inappropriate commodifi ca on within social systems and markets, as well as ethically dubious applica on in contexts like military training (Barker, 2014;Davies, 2014;Davis, 2015); and scholarly or scien fi c concern has o en focused on issues of theore cal and methodological superfi ciality (Tang, Hölzel, & Posner, 2015;Davidson & Kaszniak, 2015). Some mindfulness discourse communi es have ac vely sought to address these cri cisms through engaged conversa ons about the intended future of their subfi eld, as well as explicit eff orts towards philosophical clarifi ca on and analy c development (Dimidjian & Segal, 2015;Harrington & Dunne, 2015;Tang & Posner, 2013;Lutz et al, 2015).…”
Section: Resultsmentioning
confidence: 99%
“…Historiographic scholarship has begun to accrue on the developments in the nascent field, framing it within narratives about the global development of “Buddhist modernism” (McMahan, ); differentiating Buddhist lineages of philosophical influence on secular and scientific derivations (Dunne, ); fitting mindfulness within North American medical history as part of an evolution of mind‐body and “positive” frameworks of health and healing (Harrington, ; Horowitz, ); contextualizing current criticisms of mindfulness theories by relating them back to those that were levied about Cold War psychoanalytic explorations of Zen and the increase of health consumerism in the 1970s (Harrington & Dunne, ); locating mindfulness in a chronology of utilitarianism in our social economy, tracking it within the uprise of neoliberalism, and articulating the manner in which mindfulness as a social and health intervention contributes to processes of medicalization and healthization (Barker, ; Davies, ; Reveley, ).…”
Section: Historical Overview Of the Mindfulness Umbrellamentioning
confidence: 99%
“…These domains provide practical foci for the 'close, repetitive observation' that lies at the heart of mindfulness (ibid.). 5 Contemporary, secular interpretations of mindfulness (such as the aforementioned MBCT and MBSR programmes) have been described as 'Buddhist meditative practices, without the Buddhism' (Barker, 2014). Related adaptations of mindfulness use bodies, feelings, states of mind, and experiential prompts (such as noises and sounds) as contexts within which to support the training of attention.…”
Section: Geography and Mindfulness: Exploring The Connectionsmentioning
confidence: 99%