More Than Mindfulness: When You Have a Tiger by the Tail, Let It Eat You

By Eleanor Rosch. 2007

201 citations recorded by the source corpus.

Subfields: Clinical Psychology, Social Psychology

View Paper: https://www.semanticscholar.org/paper/b848049d795462bf198ba00734afde9e5f7e7830

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Citations in the corpus

The effects of mindfulness-based treatments for aggression: A critical review (2013, background): “The Samuelson et al. (2007) study suggests participants in a correctional setting may benefit from MBSR.”
Mindfulness Revisited (2015, background): “Rosch (2007) contended that self-report mindfulness scales are not “measuring either mindfulness in the narrow Buddhist sense or enlightened awareness in the broadest sense” (p. 262).”
Meditation Awareness Training (MAT) for Psychological Well-Being in a Sub-Clinical Sample of University Students: A Controlled Pilot Study (2013, background): “A growing concern regarding MBIs is that they lack foundational congruence and apply the practice of mindfulness in an “out of context” manner (e.g. Howells et al. 2010; Singh et al. 2008; Rosch 2007; McWilliams 2011; Shonin et al. 2012a).”
Paying Attention to Mindfulness and Its Effects on Task Performance in the Workplace (2011, background): “First, as suggested by multiple researchers and writers, mindfulness is a state of consciousness (Hanh, 1976; Harvey, 2000; Lau et al., 2006; Rosch, 2007).”
Exploring the Feasibility and Benefits of Arts-Based Mindfulness-Based Practices with Young People in Need: Aiming to Improve Aspects of Self-Awareness and Resilience (2011, background): “When mindfulness is approached in a less prescribed manner, there is greater opportunity to create therapeutic space that is flexible, creative, and less focused on specific clinical treatment outcomes ( Rosch 2007 ).”
Relational Aspects of Mindfulness: Implications for the Practice of Marriage and Family Therapy (2010, background): “From a Buddhist perspective, the nature of existence is suffering, and we, as human beings, go to great lengths to avoid that basic fact ( Rosch 2007 ).”
Sensory-Processing Sensitivity, dispositional mindfulness and negative psychological symptoms (2012, background): “The earliest form of Buddhism (represented by the Theravada) comprised of three main teachings: the coming and going of perceptions and thoughts; the shifting and changing of the self; and the acceptance of suffering (Rosch, 2007).”
The Assessment of Mindfulness with Self-Report Measures: Existing Scales and Open Issues (2013, background): “This may imply that a more general inclusion of such aspects may lead to “measuring a construct of more versus less pathology…or Relative Sanity or Reasonableness” (Rosch 2007, p. 262– 263).”
Self-compassion is a better predictor than mindfulness of symptom severity and quality of life in mixed anxiety and depression. (2011, background): “Normal function is characterized by self-evaluation (e.g., Leary & Tate, 2007; Rosch, 2007); the contents of which are often negative and self-deprecating in anxiety and depression (e.”
The emerging role of Buddhism in clinical psychology: Toward effective integration. (2014, background): “…essence and full potential treatment efficacy of mindfulness has remained intact in its clinically orientated and Westernized form (Howells, Tennant, Day, & Elmer, 2010; McWilliams, 2011; Rosch, 2007; Shonin et al., 2013c; Singh, Lancioni, Wahler, Winton, & Singh, 2008; Van Gordon et al., 2013).”
Incremental Validity of Components of Mindfulness in the Prediction of Satisfaction with Life and Depression (2010, background): “Moreover, in questioning the validity of current self-report measures of mindfulness (including the KIMS and MAAS), Rosch (2007) suggests that the facets tapped by these scales are not assessing mindfulness per se, but rather constructs such as “more versus less pathology” (p. 262).”
Clearing the Muddled Path of Traditional and Contemporary Mindfulness: a Response to Monteiro, Musten, and Compson (2015, background): “Both Dorjee (2010) and Rosch (2007) also called attention to how the decentered perspective that is developed in MBSR (an eight week program) is often conflated and confused with some of the most advancedmeditative states in the Buddhist traditions, including Dzogchen.”
Mindfulness at Work: A New Approach to Improving Individual and Organizational Performance (2015, background): “Cognitive psychologist Elainor Rosch (2007) states that mindfulness is “a simple mental factor that can be present or absent in amoment of consciousness.”
Measuring mindfulness? An Item Response Theory analysis of the Mindful Attention Awareness Scale (2010, background): “Finding and operationalizing this definition may require more input from those familiar with both traditional Buddhist conceptualizations of the notion as well as an understanding of its modern psychological implications (e.g., Christopher et al., 2009; Grossman, 2008; Kabat-Zinn, 2003; Leary & Tate”
There is Only One Mindfulness: Why Science and Buddhism Need to Work Together (2015, background): “Such descriptions of mindfulness do not accurately reflect the aforementioned fundamental teachings of the Buddha in, for example, the Noble Eightfold Path, and they assign levels of meaning and profundity to mindfulness that have no scriptural basis in any of the canonical Buddhist collections (Ros”
Cultivating mindfulness: effects on well-being. (2008, background): “More specifically, our second objective examined whether mindfulness mediated previously documented treatment effects in perceived stress, rumination, and forgiveness among college students (Details are reported in a randomized study by Oman, Shapiro, Thoresen, Plante, & Flinders, 2008.) We examined”