首页> 外文期刊>Psychological assessment >Defining mindfulness by how poorly I think I pay attention during everyday awareness and other intractable problems for psychology's (re)invention of mindfulness: comment on Brown et al. (2011).
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Defining mindfulness by how poorly I think I pay attention during everyday awareness and other intractable problems for psychology's (re)invention of mindfulness: comment on Brown et al. (2011).

机译:用我认为我在日常意识和心理学(重)发明的其他棘手问题中要注意的程度来定义正念:评论Brown等。 (2011)。

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摘要

The Buddhist construct of mindfulness is a central element of mindfulness-based interventions and derives from an age-old systematic phenomenological program to investigate subjective experience. Recent enthusiasm for "mindfulness" in psychology has resulted in proliferation of self-report inventories that purport to measure mindful awareness as a trait. This paper addresses a number of intractable issues regarding these scales, in general, and also specifically highlights vulnerabilities of the adult and adolescent forms of the Mindfulness Attention Awareness Scale. These problems include (a) lack of available external referents for determining the construct validity of these inventories, (b) inadequacy of content validity of measures, (c) lack of evidence that self-reports of mindfulness competencies correspond to actual behavior and evidence that they do not, (d) lack of convergent validity among different mindfulness scales, (e) inequivalence of semantic item interpretation among different groups, (f) response biases related to degree of experience with mindfulness practice, (g) conflation of perceived mindfulness competencies with valuations of importance or meaningfulness, and (h) inappropriateness of samples employed to validate questionnaires. Current self-report attempts to measure mindfulness may serve to denature, distort, and banalize the meaning of mindful awareness in psychological research and may adversely affect further development of mindfulness-based interventions. Opportunities to enrich positivist Western psychological paradigms with a detailed and complex Buddhist phenomenology of the mind are likely to require a depth of understanding of mindfulness that, in turn, depends upon direct and long-term experience with mindfulness practice. Psychologists should consider pursuing this avenue before attempting to characterize and quantify mindfulness.
机译:佛教的正念构想是基于正念干预的核心要素,它源于研究主观经验的古老系统现象学程序。最近对心理学上“正念”的热情导致自我报告清单的增加,这些清单旨在衡量正念意识是一种特征。总体而言,本文解决了与这些量表有关的许多棘手问题,并且还着重强调了正念注意意识量表的成人和青少年形式的脆弱性。这些问题包括:(a)缺乏可用于确定这些清单的结构效度的外部参照物;(b)措施的内容效度不足;(c)缺乏证据表明正念能力的自我报告与实际行为相对应;以及他们没有这样做;(d)不同正念量表之间缺乏收敛效度;(e)不同群体之间语义项解释的不等价;(f)与正念练习的经验程度有关的反应偏见;(g)合并感知的正念能力评估重要性或意义,以及(h)用于验证问卷的样本不适当。当前的测量正念的自我报告尝试可能会使心理学研究中的正念意识的含义变性,歪曲和不合理,并且可能会对以正念为基础的干预措施的进一步发展产生不利影响。借助详尽而复杂的佛教现象学来丰富实证主义西方心理学范式的机会,可能需要深入了解正念,而这又取决于正念练习的直接和长期经验。心理学家应该在尝试刻画和量化正念之前考虑采用这种方法。

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