Rethinking the Concept of Mindfulness: A Neo‐Confucian Approach

Abstract

This article expounds on a neo-Confucian approach to mindfulness by drawing upon the writings of Zhu Xi. I argue that Zhu Xi's notion of mindfulness is encapsulated in the concept of 'jing' that refers to the single-minded and reverential attention to self-cultivation through 'gewu' (investigation of things). The desired outcome of mindfulness is the attainment of perfect goodness where one responds with sagely ease to affairs in everyday life. In contrast to the dominant focus on the self, present-state awareness and non-evaluation in Chan Buddhism, Zhu Xi's construal of mindfulness stresses interdependent relationships, social contribution and ethical purpose. Such a conception motivates learners to seek continuous self-improvement and focused engagement with others. A major critique of Zhu Xi's formulation of mindfulness is that it entails a whole-school approach and lifelong pursuit which are difficult to achieve in contemporary schooling conditions.

Children’s spirituality: personal reflections on International Journal of Children’s Spirituality (IJCS)

“…Jing proposed by Zhu Xi could be called single-minded and reverential attention (Tan 2019, 360-361) which is to some extent related to the reverence for interconnected life (Angle 2017). More dialogues could be engaged to discuss the implications of attentive presence, jing, other forms of reverential attention or mindfulness (Tan 2019) for life, religious and spiritual education. Watson (2017, 12) asserts that in a post-secular spiritual landscape, spirituality connotes some key values such as spiritual diversity and inclusivity, every individual/child's human right to spiritual voice (because he/she still matters), an emphasis on the whole child (and person) and spiritual practice.…”

Mindfulness and morality: Educational insights from Confucius

“…On the contrary, a close examination of his teachings, behaviours and interactions with people around him reveals that mindfulness is pivotal to his philosophy and life. It is worthy of note that scholars such as De Bary (1981) and Hwang (2013), in their exposition of the ideas of the neo-Confucian Zhu Xi, have rendered the Confucian virtue of jing as 'mindfulness' (Tan, 2019). Jing is a major Confucian concept taught by Confucius himself.…”

“…Confucius' notion of mindfulness as respectful attention is helpful to remedy a prevailing tendency to adopt technical and amoral approaches to mindfulness in a neo-liberal educational backdrop (O' Donnell, 2015;Hyland, 2014;Kirmayer, 2015;Samuel, 2015;Tan, 2019). Brazier (2013) alerts us to 'the contemporary condition of Western thinking and culture, which is increasingly focused on finding technical solutions to utilitarian problems and also on seeking comfort and stress-reduction' (p. 117).…”

“…Mindfulness has become a mainstay in many educational institutions through an array of initiatives, programmes and activities (Condon et al, 2019;Lewis & Rozelle, 2016;Tan, 2019;Zajonc, 2016). Training organisations for schools such as the 'Mindfulness in Schools Project' (MiSP) in the UK and 'Association for Mindfulness Education' in the US have proliferated (Reveley, 2015).…”

“…Whether cognitive or emotional, what is common in most accounts of mindfulness is a propensity to regard mindfulness as individualistic, amoral and acultural. Mindfulness is generally viewed as 'the ability to dispassionately observe the experience of the present moment with non-judgemental openness' (Sauer et al, 2013, p. 3; also see Adriansen & Krohn, 2016;Tan, 2019Tan, , 2020. What is overlooked are the value systems, normative frameworks and cultural worldviews that buttress, shape and accompany mindfulness in practice.…”