Mindfulness is a psychological technique based on Eastern meditative practices that was developed in the late 1970s by Kabat-Zinn at the University of Massachusetts.Initially,there was a debate over whether it should ...Mindfulness is a psychological technique based on Eastern meditative practices that was developed in the late 1970s by Kabat-Zinn at the University of Massachusetts.Initially,there was a debate over whether it should be considered a scientific technique or labelled as part of the“new wave”practices.Today,mindfulness is omnipresent in modern societies but has suffered from merchandising and banalization,which has been strongly criticized.Despite some limitations regarding methodological aspects of mindfulness research,it is considered effective for treating many physical and psychological disorders,and even it is recommended in clinical guidelines such the British National Institute for Health and Care Excellence.During the last 2500 years,mindfulness practices have moved from Northern India across most of Asia,but their mixing with Western science and culture at the end of the 20^(th)century is considered a key event in recent history.For the first time in human history,due to globalization,the wisdom of all contemplative traditions can be shared with all human beings and assessed by science.Mindfulness practices,yoga included,are giving birth to a new field of knowledge,contemplative sciences,which go beyond mindfulness and is devoted to helping humanity to reach higher levels of happiness and mental peace.展开更多
This paper is a revised version of a seminal paper, written as early as 1986, that introduces the concept of contemplative psychology as a psychology that is an intrinsic part of the contemplative traditions of most w...This paper is a revised version of a seminal paper, written as early as 1986, that introduces the concept of contemplative psychology as a psychology that is an intrinsic part of the contemplative traditions of most world religions. It refers to the psychological insights and methods that are-often implicitly-present in the spiritual traditions themselves. The paper delineates this psychology as a psychology in its own right and in dialogue with the conventional view of psychology and science. Later research by the author has been published in two books entitled Contemplative Psychology and The Spiritual Path： An Introduction to the Psychology of the Spiritual Traditions.展开更多
This study investigates the potential of built environments to induce contemplative states,contributing to the emerging field of contemplative neuroaesthetics.While the psychological benefits of these states are well-...This study investigates the potential of built environments to induce contemplative states,contributing to the emerging field of contemplative neuroaesthetics.While the psychological benefits of these states are well-documented,their relationship with architecture remains underexplored.Using an embodied cognition framework,we explore how architectural features engage the sensorimotor system,fostering contemplative experiences.The ancient city of Ghardaı¨a,known for its natural harmony and subtle aesthetics,was the case study.Twenty participants,with no prior exposure to the site or architectural background,took part in a real-world experiment.They followed a designated path while equipped with a 32-channel mobile EEG system,smart band,and wide-angle cameras.Subjective feedback was collected via questionnaires.Multiple linear regression revealed that curved pathways significantly reduced Default Mode Network(DMN)activity(β=0:064;p<0:0001),suggesting heightened sensorimotor engagement,potentially inducing a contemplative state.Conversely,higher occlusivity,measured through space syntax,correlated with increased DMN activity(β=0:153;p=0:009),indicating enclosed spaces promote introspection.Architectural features like corbels,arches,and landmarks also influenced DMN activity,highlighting spatial elements’role in shaping brain dynamics.Future research should examine architectural contexts to clarify these mechanisms,with implications for designing spaces that promote well-being.展开更多
This paper takes initial steps towards developing a theoretical framework of contemplative neuroaesthetics through sensorimotor dynamics.We first argue that this new area has been largely omitted from the contemporary...This paper takes initial steps towards developing a theoretical framework of contemplative neuroaesthetics through sensorimotor dynamics.We first argue that this new area has been largely omitted from the contemporary research agenda in neuroaesthetics and thus remains a domain of untapped potential.We seek to define this domain to foster a clear and focused investigation of the capacity of the arts and architecture to induce phenomenological states of a contemplative kind.By proposing a sensorimotor account of the experience of architecture,we operationalize how being attuned to architecture can lead to contemplative states.In contrasting the externally-induced methods with internally-induced methods for eliciting a contemplative state of mind,we argue that architecture may spontaneously and effortlessly lead to such states as certain built features naturally resonate with our sensorimotor system.We suggest that becoming sensible of the resonance and attunement process between internal and external states is what creates an occasion for an externallyinduced contemplative state.Finally,we review neuroscientific studies of architecture,elaborate on the brain regions involved in such aesthetic contemplative responses,provide architectural examples,and point at the contributions that this new area of inquiry may have in fields such as the evidence-based design movement in architecture.展开更多
Selfishness,understood as excessive focus on the self,appears to be a predominant feature of contemporary culture.While the degree of self-focus is adaptive for survival and decision-making,self-rigidity has been asso...Selfishness,understood as excessive focus on the self,appears to be a predominant feature of contemporary culture.While the degree of self-focus is adaptive for survival and decision-making,self-rigidity has been associated with significant psychological,interpersonal,and social costs.Throughout history,philosophers,religious leaders,and social activists have promoted a“hypo-egoic”way of being,characterized by reduced self-fixation and greater openness to others.However,a key question arises:How can one cultivate a more flexible and interdependent perspective on the self?Deconstructive meditations are a group of contemplative practices that aim to dismantle self-rigidity by exploring perception,cognition,and emotion.Their central mechanism is self-inquiry,an experiential process that involves directly observing patterns of the self,questioning the solidity of identity,and developing new ways to relate to experience.From the perspective of contemplative neuroscience,these practices have been shown to reduce selfnarrative identification and promote psychological flexibility.Despite their potential,empirical research on deconstructive meditations remains limited and requires further investigation.This article reviews the essential findings on practices,their connection to psychotherapy,and their potential therapeutic applications.Finally,their clinical implications are discussed along with future research directions to validate their impact on mental health.展开更多
The Kanmuryojukyo(“The Meditation on the Buddha of Infinite Life Sutra”)is among the three principle canons of Pure Land Buddhism(Jpn.Jodo Shu and Jodo Shinshu)along with Amitayus Sutra and the Amitabha Sutra.Althou...The Kanmuryojukyo(“The Meditation on the Buddha of Infinite Life Sutra”)is among the three principle canons of Pure Land Buddhism(Jpn.Jodo Shu and Jodo Shinshu)along with Amitayus Sutra and the Amitabha Sutra.Although the original Sanskrit text was never found,it was translated into Chinese by a monk named Kalayasas in the 5th century and became an influential text in Mahayana Buddhism in East Asia with the help of commentaries written by notable Chinese scholars,such as Shandao in the 7th century.The sutra contains the story of Queen Vaidehi who is imprisoned by her murderous son Ajatasattu and visited by Shakyamuni Buddha in response to her prayer to be born in Amitabha’s pure land.Though in prison,the Buddha tells her how to be liberated and reborn in the pure land by meditating sixteen visualizations.展开更多
Built environments can induce contemplative states, but direct evidence for their impact on the brain is lacking. This exploratory work investigated brain correlates of internal states elicited by architecture designe...Built environments can induce contemplative states, but direct evidence for their impact on the brain is lacking. This exploratory work investigated brain correlates of internal states elicited by architecture designed for contemplative experience. Functional MRI and self-reports of 12 architects were assessed to study their responses to photographs of ordinary and contemplative architectures. Images of contemplative buildings： （1） induced attentive, receptive, and absorbing experiences and diminished internal dialogue; （2） involved decreased engagement of prefrontal cortex; and （3） activated the occipital lobe, precentra[ gyrus, and inferior parietal lobule. They suggest that viewing buildings designed for contemplation may evoke experiential and brain signatures that consistently differ from those induced by buildings that serve everyday functions. The depth of such externally induced states was inversely correlated with the engagement of the Default Mode Network. Our study points toward a novel avenue for investigating how contemplation can be cultivated in the human brain/mind.展开更多
This paper deals with the main characteristics of the heroine in Tke Scarlet Letter, Hester Prynne. She was firm and kind-hearted. She was punished severely for adultery. However, she endured all miseries and insults ...This paper deals with the main characteristics of the heroine in Tke Scarlet Letter, Hester Prynne. She was firm and kind-hearted. She was punished severely for adultery. However, she endured all miseries and insults bravely, and fostered her daughter alone. Meanwhile, she helped others without any resentment or desire for repayment. Being isolated and outlawed, she got more acute than the others, and became contemplative gradually, speculating on some serious and complex problems. The particular circumstances mainly created her from a common woman to be an important one who had multi-tudinous characteristics. In fact, the sin she had committed was not unforgivable. She was punished severely just because she had defied the Puritan, whose society was filled with cruelty and deceit. Furthermore, Hester＇s unsatisfaction with the life, Dimmesdale＇s weakness and hypocrisy, and the isolation by the society were all the reasons of creating those characteristics. Finally, Hester dominated over her own identity, and thus, became an example for others.展开更多
The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to...The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to offer liturgists about silence＇s dramatic potential and its ability to alert others to a contemplative mode of being. I refute the predominant way of seeing the play as an absurdist text and indicate that a more persuasive reading would situate it within a contemplative hermeneutics which gives due weight to silence as an ontological phenomenon. One key to appreciating this interpretation is to see the play against the backdrop of the Christian contemplative tradition. Thus, the article, besides encouraging liturgists to pay attention to dramatists also suggests that dramatists might draw from religion＇s insights and history.展开更多
Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to...Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to having a corporate mindset on progress and skills-based knowledge. In many cases, the focus of attention is on remaining viable/sustainable in times of economic decline rather than learning itself, so the resources supporting institutions of higher education are directed into marketing and public relations practices instead of the infrastructure for thinking and learning. This essay draws together three coordinates to make a case for a return to virtue education in the United States. First, the current condition of higher education is shown to have dubiously strayed from a virtue model. Second, the re-emergence of philosophy as a preferred major and its growth in the academy suggest that people realize that something has to change in higher education as they revert back to a broad liberal arts emphasis. Third, a discussion of virtue education from the lens of Josef Pieper＇s virtue philosophy, grounded in the lSta Contemplativa, offers renewed possibility to reengaged higher education for a sustainable future. Together, I suggest that the tradition of higher education in the United States is no longer viable and return to a virtue education model is an alternative that might make higher education sustainable.展开更多
This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indica...This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indicating the modern social condition that requires an alternative mode of actorship. To achieve this goal, this paper turns to Hannah Arendt, and conducts a detailed reinterpretation of her work. It proceeds in three steps. First, it highlights the oxymoronic phrase of ＂active non-participation＂ by a non-acting spectator. Secondly, against the standard way of taking Socrates as her ideal thinker and actor, it takes up Thoreau to discover such a model while bringing the notion of detachment to her discussion of political action. Thirdly, it attempts to defend a rather unorthodox interpretative move that tries to reconcile the political and the mental modes of life in Arendt＇s work by giving a set of evidence to show her deep-seated desire to look at the tradition from a fresh point of view.展开更多
This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special vers...This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special version of evolutionism, namely, it-is-up-to-us-ism. However, it is then argued clearly that their understandings of evolutionism are very different from each other and that it is just because of this difference that later Hu Shi＇s thought had to give way to Marxism in China. The first two parts tell us that John Dewey＇s philosophy, influenced by Hegel＇s philosophy and inspired by Darwin＇s evolutionary theory, is a critique of the traditional contemplative philosophy. It is about how to sustain our commitment to experience in the situation where the given End of life has been shattered, that is, it is the philosophy about democracy. The last two parts argue that Hu Shi did not derive this problem consciousness fi-om Dewey. He tried to insert Dewey＇s theory of intelligent inquiry into the special, Chinese version of evolutionism, it-is-up-to-us- ism. In this way, he did not see the key issue in Dewey＇s philosophy of democracy. This finally led to his inability to solve the problem of how to unify and motivate the Chinese people.展开更多
Through the development over the "7th-five-year-plan" and "the 8th-five-year-plan" periods, the auto shock absorber industry of China has been improved a lot both in production volume and product q...Through the development over the "7th-five-year-plan" and "the 8th-five-year-plan" periods, the auto shock absorber industry of China has been improved a lot both in production volume and product quality. Since the end of the "7th-five-year-plan" period, many shock absorber manufacturers in China have been actively conducting展开更多
文摘Mindfulness is a psychological technique based on Eastern meditative practices that was developed in the late 1970s by Kabat-Zinn at the University of Massachusetts.Initially,there was a debate over whether it should be considered a scientific technique or labelled as part of the“new wave”practices.Today,mindfulness is omnipresent in modern societies but has suffered from merchandising and banalization,which has been strongly criticized.Despite some limitations regarding methodological aspects of mindfulness research,it is considered effective for treating many physical and psychological disorders,and even it is recommended in clinical guidelines such the British National Institute for Health and Care Excellence.During the last 2500 years,mindfulness practices have moved from Northern India across most of Asia,but their mixing with Western science and culture at the end of the 20^(th)century is considered a key event in recent history.For the first time in human history,due to globalization,the wisdom of all contemplative traditions can be shared with all human beings and assessed by science.Mindfulness practices,yoga included,are giving birth to a new field of knowledge,contemplative sciences,which go beyond mindfulness and is devoted to helping humanity to reach higher levels of happiness and mental peace.
文摘This paper is a revised version of a seminal paper, written as early as 1986, that introduces the concept of contemplative psychology as a psychology that is an intrinsic part of the contemplative traditions of most world religions. It refers to the psychological insights and methods that are-often implicitly-present in the spiritual traditions themselves. The paper delineates this psychology as a psychology in its own right and in dialogue with the conventional view of psychology and science. Later research by the author has been published in two books entitled Contemplative Psychology and The Spiritual Path： An Introduction to the Psychology of the Spiritual Traditions.
基金supported by the DGRSDT (Direction Générale de la Recherche Scientifique et du Développement Technologique, Algeria)the Laboratoire Ville, Architecture et Patrimoine of EPAU-Algiers
文摘This study investigates the potential of built environments to induce contemplative states,contributing to the emerging field of contemplative neuroaesthetics.While the psychological benefits of these states are well-documented,their relationship with architecture remains underexplored.Using an embodied cognition framework,we explore how architectural features engage the sensorimotor system,fostering contemplative experiences.The ancient city of Ghardaı¨a,known for its natural harmony and subtle aesthetics,was the case study.Twenty participants,with no prior exposure to the site or architectural background,took part in a real-world experiment.They followed a designated path while equipped with a 32-channel mobile EEG system,smart band,and wide-angle cameras.Subjective feedback was collected via questionnaires.Multiple linear regression revealed that curved pathways significantly reduced Default Mode Network(DMN)activity(β=0:064;p<0:0001),suggesting heightened sensorimotor engagement,potentially inducing a contemplative state.Conversely,higher occlusivity,measured through space syntax,correlated with increased DMN activity(β=0:153;p=0:009),indicating enclosed spaces promote introspection.Architectural features like corbels,arches,and landmarks also influenced DMN activity,highlighting spatial elements’role in shaping brain dynamics.Future research should examine architectural contexts to clarify these mechanisms,with implications for designing spaces that promote well-being.
文摘This paper takes initial steps towards developing a theoretical framework of contemplative neuroaesthetics through sensorimotor dynamics.We first argue that this new area has been largely omitted from the contemporary research agenda in neuroaesthetics and thus remains a domain of untapped potential.We seek to define this domain to foster a clear and focused investigation of the capacity of the arts and architecture to induce phenomenological states of a contemplative kind.By proposing a sensorimotor account of the experience of architecture,we operationalize how being attuned to architecture can lead to contemplative states.In contrasting the externally-induced methods with internally-induced methods for eliciting a contemplative state of mind,we argue that architecture may spontaneously and effortlessly lead to such states as certain built features naturally resonate with our sensorimotor system.We suggest that becoming sensible of the resonance and attunement process between internal and external states is what creates an occasion for an externallyinduced contemplative state.Finally,we review neuroscientific studies of architecture,elaborate on the brain regions involved in such aesthetic contemplative responses,provide architectural examples,and point at the contributions that this new area of inquiry may have in fields such as the evidence-based design movement in architecture.
文摘Selfishness,understood as excessive focus on the self,appears to be a predominant feature of contemporary culture.While the degree of self-focus is adaptive for survival and decision-making,self-rigidity has been associated with significant psychological,interpersonal,and social costs.Throughout history,philosophers,religious leaders,and social activists have promoted a“hypo-egoic”way of being,characterized by reduced self-fixation and greater openness to others.However,a key question arises:How can one cultivate a more flexible and interdependent perspective on the self?Deconstructive meditations are a group of contemplative practices that aim to dismantle self-rigidity by exploring perception,cognition,and emotion.Their central mechanism is self-inquiry,an experiential process that involves directly observing patterns of the self,questioning the solidity of identity,and developing new ways to relate to experience.From the perspective of contemplative neuroscience,these practices have been shown to reduce selfnarrative identification and promote psychological flexibility.Despite their potential,empirical research on deconstructive meditations remains limited and requires further investigation.This article reviews the essential findings on practices,their connection to psychotherapy,and their potential therapeutic applications.Finally,their clinical implications are discussed along with future research directions to validate their impact on mental health.
文摘The Kanmuryojukyo(“The Meditation on the Buddha of Infinite Life Sutra”)is among the three principle canons of Pure Land Buddhism(Jpn.Jodo Shu and Jodo Shinshu)along with Amitayus Sutra and the Amitabha Sutra.Although the original Sanskrit text was never found,it was translated into Chinese by a monk named Kalayasas in the 5th century and became an influential text in Mahayana Buddhism in East Asia with the help of commentaries written by notable Chinese scholars,such as Shandao in the 7th century.The sutra contains the story of Queen Vaidehi who is imprisoned by her murderous son Ajatasattu and visited by Shakyamuni Buddha in response to her prayer to be born in Amitabha’s pure land.Though in prison,the Buddha tells her how to be liberated and reborn in the pure land by meditating sixteen visualizations.
文摘Built environments can induce contemplative states, but direct evidence for their impact on the brain is lacking. This exploratory work investigated brain correlates of internal states elicited by architecture designed for contemplative experience. Functional MRI and self-reports of 12 architects were assessed to study their responses to photographs of ordinary and contemplative architectures. Images of contemplative buildings： （1） induced attentive, receptive, and absorbing experiences and diminished internal dialogue; （2） involved decreased engagement of prefrontal cortex; and （3） activated the occipital lobe, precentra[ gyrus, and inferior parietal lobule. They suggest that viewing buildings designed for contemplation may evoke experiential and brain signatures that consistently differ from those induced by buildings that serve everyday functions. The depth of such externally induced states was inversely correlated with the engagement of the Default Mode Network. Our study points toward a novel avenue for investigating how contemplation can be cultivated in the human brain/mind.
文摘This paper deals with the main characteristics of the heroine in Tke Scarlet Letter, Hester Prynne. She was firm and kind-hearted. She was punished severely for adultery. However, she endured all miseries and insults bravely, and fostered her daughter alone. Meanwhile, she helped others without any resentment or desire for repayment. Being isolated and outlawed, she got more acute than the others, and became contemplative gradually, speculating on some serious and complex problems. The particular circumstances mainly created her from a common woman to be an important one who had multi-tudinous characteristics. In fact, the sin she had committed was not unforgivable. She was punished severely just because she had defied the Puritan, whose society was filled with cruelty and deceit. Furthermore, Hester＇s unsatisfaction with the life, Dimmesdale＇s weakness and hypocrisy, and the isolation by the society were all the reasons of creating those characteristics. Finally, Hester dominated over her own identity, and thus, became an example for others.
文摘The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to offer liturgists about silence＇s dramatic potential and its ability to alert others to a contemplative mode of being. I refute the predominant way of seeing the play as an absurdist text and indicate that a more persuasive reading would situate it within a contemplative hermeneutics which gives due weight to silence as an ontological phenomenon. One key to appreciating this interpretation is to see the play against the backdrop of the Christian contemplative tradition. Thus, the article, besides encouraging liturgists to pay attention to dramatists also suggests that dramatists might draw from religion＇s insights and history.
文摘Virtue education in the United States has lost its clout while the corporatization of higher education may be at its peak. The focus of traditional education has shifted from ideas, wisdom, and the love of learning to having a corporate mindset on progress and skills-based knowledge. In many cases, the focus of attention is on remaining viable/sustainable in times of economic decline rather than learning itself, so the resources supporting institutions of higher education are directed into marketing and public relations practices instead of the infrastructure for thinking and learning. This essay draws together three coordinates to make a case for a return to virtue education in the United States. First, the current condition of higher education is shown to have dubiously strayed from a virtue model. Second, the re-emergence of philosophy as a preferred major and its growth in the academy suggest that people realize that something has to change in higher education as they revert back to a broad liberal arts emphasis. Third, a discussion of virtue education from the lens of Josef Pieper＇s virtue philosophy, grounded in the lSta Contemplativa, offers renewed possibility to reengaged higher education for a sustainable future. Together, I suggest that the tradition of higher education in the United States is no longer viable and return to a virtue education model is an alternative that might make higher education sustainable.
文摘This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indicating the modern social condition that requires an alternative mode of actorship. To achieve this goal, this paper turns to Hannah Arendt, and conducts a detailed reinterpretation of her work. It proceeds in three steps. First, it highlights the oxymoronic phrase of ＂active non-participation＂ by a non-acting spectator. Secondly, against the standard way of taking Socrates as her ideal thinker and actor, it takes up Thoreau to discover such a model while bringing the notion of detachment to her discussion of political action. Thirdly, it attempts to defend a rather unorthodox interpretative move that tries to reconcile the political and the mental modes of life in Arendt＇s work by giving a set of evidence to show her deep-seated desire to look at the tradition from a fresh point of view.
文摘This paper is an attempt to investigate the relationship between John Dewey＇s philosophy and Hu Shi＇s thought. It is argued that the reason for Flu Shi to be attracted by Dewey＇s philosophy lies in his special version of evolutionism, namely, it-is-up-to-us-ism. However, it is then argued clearly that their understandings of evolutionism are very different from each other and that it is just because of this difference that later Hu Shi＇s thought had to give way to Marxism in China. The first two parts tell us that John Dewey＇s philosophy, influenced by Hegel＇s philosophy and inspired by Darwin＇s evolutionary theory, is a critique of the traditional contemplative philosophy. It is about how to sustain our commitment to experience in the situation where the given End of life has been shattered, that is, it is the philosophy about democracy. The last two parts argue that Hu Shi did not derive this problem consciousness fi-om Dewey. He tried to insert Dewey＇s theory of intelligent inquiry into the special, Chinese version of evolutionism, it-is-up-to-us- ism. In this way, he did not see the key issue in Dewey＇s philosophy of democracy. This finally led to his inability to solve the problem of how to unify and motivate the Chinese people.
文摘Through the development over the "7th-five-year-plan" and "the 8th-five-year-plan" periods, the auto shock absorber industry of China has been improved a lot both in production volume and product quality. Since the end of the "7th-five-year-plan" period, many shock absorber manufacturers in China have been actively conducting
