Polish Society for the Psychology of Religion and Spirituality
Question
Asked 14 January 2022
Any references that some practices that appear harmless or even helpful, when applied partially may cause harm?
Our paper is about adaptations of practices from the East in the West, including yoga, mindfulness and other forms of meditation. We are looking for references that support that practices are compromised when not applied in full. This could be because of people or organisations 'cherry-picking' what suits them while ignoring the philosophy in which they are embedded, or other examples that have been soundly explored, or a related theory.
Thanks in advance, scholars!
Most recent answer
Amaro, A. (2015). A holistic mindfulness, Mindfulness, 6, 63-73.
Baer, R. A. (2015). Ethics, values, virtues, and character strengths in mindfulness-based interventions: a psychological science perspective, Mindfulness, 6, 956-969;
Baer, R. A., Nagy, L. M., (2017). Professional ethics and personal values in mindfulness-based programs: A secular psychological perspective. [w:] Monteneiro, L. M., Compson, J. F., Musten, F. (Red.) Practitioner’s guide to ethics and mindfulness-based interventions (ss. 87-111). Cham: Springer.
Bodhi, B. (2011). What does mindfulness really mean? A canonical perspective, Contemporary Buddhism, 12(1), 19-39.
Brown, C. G. (2016). Can “secular” mindfulness be separated from religion? [w:] Handbook of mindfulness: Culture, context, and social engagement. Pod red. R. E. Purser, D. Forbes, A. Burke, New York: Springer, 75-94.
Brown, C. G. (2017). Ethics, transparency, and diversity in mindfulness programs [w:] Practitioner’s guide to ethics and mindfulness-based interventions. Pod red. Monteneiro, L. M., Compson, J. F., Musten, F., Cham: Springer 2017, s. 45-85.
Chen, S., Jordan, C. H. (2018). Incorporating ethics into brief mindfulness practice: Effects on well-being and prosocial behavior, Mindfulness. DOI: 10.1007/s12671-018-0915-2
Compson, J. F. (2017). Is mindfulness secular or religious, and does it matter? [w:] Practitioner’s guide to ethics and mindfulness-based interventions. Pod red. L. M. Monteneiro, J. F. Compson, R. F. Musten. Cham: Springer, 23-44.
Harrington, A., Dunne, J. D. (2015). When mindfulness is therapy: Ethical qualms, historical perspectives. American Psychologist, 70(7), s. 621-631.
Lindahl, J. (2015). Why right mindfulness might not be right for mindfulness. Mindfulness, 6(1), 57-62.
Purser, R. (2015). Clearing the muddled path between traditional and contemporary mindfulness: a response to Monteiro, Musten and Compton, Mindfulness, 6(1), 23-45;
Purser, R. E., Milillo, J. (2015). Mindfulness revisited: a Buddhist based conceptualization, Journal of Management Inquiry, 24, 3-24.
Ridderinkhof, A., de Bruin, E. I., Brummelman, E., Bögels, S. M. (2017). Does mindfulness meditation increase empathy? An experiment, Self and Identity, 16, 1-19.
Sharf, R. H. (2015). Is mindfulness Buddhist? (and why it matters), Transcultural Psychiatry, 52, 470-484.
Thompson, K., Vliet, van P., (2018). Critical reflection on the ethics of mindfulness, Australian Social Work, 71(1), 120-128
Williams, M. G., Penman, D. (2012). Mindfulness: an eight-week plan for finding peace in a frantic world, Emmaus: Rodale Books.
Van Dam, N. van Vugt, M. K., Vago, D. V., Schmalzl, L., Saron, C. D., Olendzki, A., Meissner, T. Lazar, S. Kerr, C. Gorchov, J. (2018). Mind the hype: a critical evaluation and prescriptive agenda for research on mindfulness and meditation, Perspectives in Psychological Sciences, 13 (1), 36–61.
van Vugt, M. P., Moye, A. Pollock, J., Johnson, B., Bonn-Miller, M., Gyatso, K., Thakchoe, J., Aadhentsang, T., Norbu, N., Lodroe, T., Gyaltsen, J., Khechok, J., Gyaltsen, T., Fresco, D. (2019). Tibetan Buddhist monastic debate: psychological and neuroscientific analysis of a reasoning-based analytical meditation practice, Progress in brain research, 244, 233-253.
1 Recommendation
Popular answers (1)
University of Saskatchewan
The use of antibiotics might afford a number of examples. It isn't always wise to stop a prescribed regimen once symptoms are gone since the infection itself may not be completely gone. This webpage discusses circumstances in which it may be appropriate to discontinue as well as circumstances in which it is not appropriate to discontinue a treatment:
4 Recommendations
All Answers (5)
University of Saskatchewan
The use of antibiotics might afford a number of examples. It isn't always wise to stop a prescribed regimen once symptoms are gone since the infection itself may not be completely gone. This webpage discusses circumstances in which it may be appropriate to discontinue as well as circumstances in which it is not appropriate to discontinue a treatment:
4 Recommendations
University of Vienna
Dear Marie Holm!
I suggest you read
T. Slunecko & L. Chlouba (2021). Meditation in the age of its technological mimicry. A dispositiv analysis of mindfulness applications. International Review of Theoretical Psychologies, 1(1), 63-77.
The article is open access:
Best regards from Vienna
University of Zululand
This is a very interesting question that seemingly can be argued from various perspectives, philosophical, methodological, technological, inductive and deductive. Ethical issues concern the intention of the "cherry picker". The issue also needs consideration in various contexts, temporal, spatial, etc. Certainly in an academic context, superficial consideration of the philosophy embedding Buddhism or Taoism will distort its impact on any applied research methods and techniques used in a thesis. On the other hand, technologies based on such wisdom traditions, for example, properly researched and developed electronic apps may have wider community education and health benefits than the original tradition and even lead to further contextually relevant update refinements of the tradition. Research into examples of such studies will enable truth value evaluations of correspondence coherence, relevance etcx
Polish Society for the Psychology of Religion and Spirituality
Amaro, A. (2015). A holistic mindfulness, Mindfulness, 6, 63-73.
Baer, R. A. (2015). Ethics, values, virtues, and character strengths in mindfulness-based interventions: a psychological science perspective, Mindfulness, 6, 956-969;
Baer, R. A., Nagy, L. M., (2017). Professional ethics and personal values in mindfulness-based programs: A secular psychological perspective. [w:] Monteneiro, L. M., Compson, J. F., Musten, F. (Red.) Practitioner’s guide to ethics and mindfulness-based interventions (ss. 87-111). Cham: Springer.
Bodhi, B. (2011). What does mindfulness really mean? A canonical perspective, Contemporary Buddhism, 12(1), 19-39.
Brown, C. G. (2016). Can “secular” mindfulness be separated from religion? [w:] Handbook of mindfulness: Culture, context, and social engagement. Pod red. R. E. Purser, D. Forbes, A. Burke, New York: Springer, 75-94.
Brown, C. G. (2017). Ethics, transparency, and diversity in mindfulness programs [w:] Practitioner’s guide to ethics and mindfulness-based interventions. Pod red. Monteneiro, L. M., Compson, J. F., Musten, F., Cham: Springer 2017, s. 45-85.
Chen, S., Jordan, C. H. (2018). Incorporating ethics into brief mindfulness practice: Effects on well-being and prosocial behavior, Mindfulness. DOI: 10.1007/s12671-018-0915-2
Compson, J. F. (2017). Is mindfulness secular or religious, and does it matter? [w:] Practitioner’s guide to ethics and mindfulness-based interventions. Pod red. L. M. Monteneiro, J. F. Compson, R. F. Musten. Cham: Springer, 23-44.
Harrington, A., Dunne, J. D. (2015). When mindfulness is therapy: Ethical qualms, historical perspectives. American Psychologist, 70(7), s. 621-631.
Lindahl, J. (2015). Why right mindfulness might not be right for mindfulness. Mindfulness, 6(1), 57-62.
Purser, R. (2015). Clearing the muddled path between traditional and contemporary mindfulness: a response to Monteiro, Musten and Compton, Mindfulness, 6(1), 23-45;
Purser, R. E., Milillo, J. (2015). Mindfulness revisited: a Buddhist based conceptualization, Journal of Management Inquiry, 24, 3-24.
Ridderinkhof, A., de Bruin, E. I., Brummelman, E., Bögels, S. M. (2017). Does mindfulness meditation increase empathy? An experiment, Self and Identity, 16, 1-19.
Sharf, R. H. (2015). Is mindfulness Buddhist? (and why it matters), Transcultural Psychiatry, 52, 470-484.
Thompson, K., Vliet, van P., (2018). Critical reflection on the ethics of mindfulness, Australian Social Work, 71(1), 120-128
Williams, M. G., Penman, D. (2012). Mindfulness: an eight-week plan for finding peace in a frantic world, Emmaus: Rodale Books.
Van Dam, N. van Vugt, M. K., Vago, D. V., Schmalzl, L., Saron, C. D., Olendzki, A., Meissner, T. Lazar, S. Kerr, C. Gorchov, J. (2018). Mind the hype: a critical evaluation and prescriptive agenda for research on mindfulness and meditation, Perspectives in Psychological Sciences, 13 (1), 36–61.
van Vugt, M. P., Moye, A. Pollock, J., Johnson, B., Bonn-Miller, M., Gyatso, K., Thakchoe, J., Aadhentsang, T., Norbu, N., Lodroe, T., Gyaltsen, J., Khechok, J., Gyaltsen, T., Fresco, D. (2019). Tibetan Buddhist monastic debate: psychological and neuroscientific analysis of a reasoning-based analytical meditation practice, Progress in brain research, 244, 233-253.
1 Recommendation
Similar questions and discussions
Related Publications
There are two basic ways Yogic sciences are proposed in the scriptures and applied within various traditions: (i) Yoga–meditation as a psychosomatic science and (ii) Yoga and meditation as attentional sciences. The first three chapters of this book provide descriptions of these two fundamental aspects. Descriptions of the key techniques of Yoga and...