Toward an understanding of non-dual mindfulness

By J. Dunne. 2011

217 citations recorded by the source corpus.

Subfields: Clinical Psychology, Cognitive Neuroscience

View Paper: https://www.semanticscholar.org/paper/69c6fac25c532ce02f837e37a81ceec60fb6cb06

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In Cognitive Neuroscience

Citations in the corpus

From conceptualization to operationalization of mindfulness. (2015, background): “Gethin (Chapter 2, “A kind of lucid holding of attention on an object, where the this volume, p. 29) mind is both aware of the object and, in some sense, aware that it is aware of the object.””
There is Only One Mindfulness: Why Science and Buddhism Need to Work Together (2015, background): “Obviously, the manner in which Buddhism evolves will vary according to the receptivity, culture, and existing beliefs of the population in which it finds itself (Dunne 2011).”
Investigating the Phenomenological Matrix of Mindfulness-related Practices from a Neurocognitive Perspective (2015, background): “The technical interpretation of mindfulness within Buddhism has engendered considerable debate among Buddhist theorists (Dreyfus, 2011; Dunne, 2011; Gethin, 2011; Olendzki, 2011; Teasdale & Chaskalson, 2011a–b), but contemporary accounts from within psychology converge around some key themes.”
Mind The Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation (2017, unknown): “Buddhist scholars suggest it often entails attention, awareness, memory/retention, and dis-cernment (cf. Bodhi, 2011; Dreyfus, 2011; Dunne, 2011; Gethin, 2011).”
Buddhist Styles of Mindfulness: A Heuristic Approach (2015, background): “For these styles, if during formal practice, one is seeking to make judgments such as “This mental state is wholesome,” or “This mental state is unwholesome,” then one has deviated from the practice instructions (see below and also Dunne, 2011b ).”
Self-awareness, self-regulation, and self-transcendence (S-ART): a framework for understanding the neurobiological mechanisms of mindfulness (2012, background): “…for encoding and recollecting experiences efficiently—without forgetfulness or distraction, and in the appropriate context (Thera, 1962; Analayo, 2003; Wallace, 2006); however, from the classical Buddhist context, views on the concept of mindfulness vary considerably (Dreyfus, 2011; Dunne, 2011).”
Conceptual and Methodological Issues in Research on Mindfulness and Meditation (2015, background): “There has been no single meaning of mindfulness on which all scholars have agreed (see Bodhi, 2011; Dreyfus, 2011; Dunne, 2011; Gethin, 2011).”
Mindfulness Revisited (2015, background): “As Dunne (2011) had so succinctly put it, “the Buddhist tradition is not monolithic” (p. 71).”
Traditional and Contemporary Mindfulness: Finding the Middle Path in the Tangle of Concerns (2015, methodology): “Buddhist scholars (Dreyfus 2011; Dunne 2011; Gethin 2011) have discussed how the meaning and nuances of terms such as bare attention, nonjudgmental awareness, and present-centeredness differ between Buddhist traditions.”
The Construction of Mindfulness (2011, result): “Suffice it to say that including mindfulness and wisdom among the universal factors provides a rationale for the so-call ‘innatist’ model of later Buddhist tradition, as contrasted to the ‘constructivist’ model favoured by the earlier tradition (see Dunne 2011 ).”