On some definitions of mindfulness

By R. Gethin. 2011

352 citations recorded by the source corpus.

Subfields: Clinical Psychology, Cognitive Neuroscience, Complementary and alternative medicine

View Paper: https://www.semanticscholar.org/paper/9526ac03cdef19bc6beb8cd65cd3f9b7e7e4d694

How researchers see this paper

The researchers whose trusted networks rank it highest, strongest advocate first. Every researcher gets a different order.

In Clinical Psychology

1. Antoine Lutz
2. David R. Vago
3. David Silbersweig
4. Amishi P. Jha
5. J. Dunne
6. Clifford D. Saron
7. Richard J. Davidson
8. Alfred W. Kaszniak

In Cognitive Neuroscience

1. Antoine Lutz
2. David R. Vago
3. Amishi P. Jha
4. Richard J. Davidson
5. David Silbersweig
6. J. Dunne
7. Ronald E. Purser
8. Joseph J. Milillo

In Complementary and alternative medicine

1. Ronald E. Purser
2. Joseph J. Milillo
3. Richard J. Davidson
4. J. Dunne
5. Håkan Nilsson
6. Antoine Lutz
7. Alfred W. Kaszniak
8. Ali Kazemi

Citations in the corpus

• Investigating the Phenomenological Matrix of Mindfulness-related Practices from a Neurocognitive Perspective (2015, background): “But as Rupert Gethin has pointed out (Gethin, 2011), in its broadest sense, mindfulness also implies keeping in mind the larger context within which Buddhist practice occurs, including the motivations and goals for practice, and the ethical and aesthetic values that inform a practitioner’s worldview”
• Reconciling and Thematizing Definitions of Mindfulness: The Big Five of Mindfulness (2016, background): “In this section, we take a much needed step by elaborating on the element of cultivation discussed earlier and advancing a new definition of mindfulness in an attempt to more explicitly bridge the gap between Western and modern Buddhist forms of mindfulness (cf. Gethin, 2011).”
• Mindfulness Revisited (2015, background): “Gethin (2011) pointed out that although Buddhist-inspired mindfulness practices were key influences in the development of both MBSR and MBCT, an accurate reading of Buddhist theories of mindfulness has been lacking, resulting in an extremely selective and incomplete understanding.”
• 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).”
• Self-awareness, self-regulation, and self-transcendence (S-ART): a framework for understanding the neurobiological mechanisms of mindfulness (2012, background): “Thus, one has further motivation to show sympathy and compassion for those around us who are experiencing negative mental states (Gethin, 2011).”
• Buddhist Styles of Mindfulness: A Heuristic Approach (2015, background): “Among living traditions, the Theravāda lineages and their practice styles (such as Vipassanā) acknowledge the Abhidharma to contain the most precise and detailed accounts of meditative practices (Anālayo, 2003 ; Bodhi, 2011 ; Gethin, 2011 ).”
• Mind The Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation (2017, neutral): “It is also evident that mindfulness is part of some broader collection of goals and attitudes (Gethin, 2011; Kabat-Zinn, 2011).”