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本文引用的文献

1
Mind the Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation.关注炒作:正念和冥想研究的批判性评估和规范性议程。
Perspect Psychol Sci. 2018 Jan;13(1):36-61. doi: 10.1177/1745691617709589. Epub 2017 Oct 10.
2
Outstanding Challenges in Scientific Research on Mindfulness and Meditation.正念和冥想的科学研究中的突出挑战。
Perspect Psychol Sci. 2018 Jan;13(1):62-65. doi: 10.1177/1745691617718358. Epub 2017 Oct 10.
3
The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists.沉思体验的种类:一项关于西方佛教徒中与冥想相关挑战的混合方法研究。
PLoS One. 2017 May 24;12(5):e0176239. doi: 10.1371/journal.pone.0176239. eCollection 2017.
4
Anxiety: There is an app for that. A systematic review of anxiety apps.焦虑:有一款应用程序可应对。对焦虑症应用程序的系统评价。
Depress Anxiety. 2017 Jun;34(6):518-525. doi: 10.1002/da.22654. Epub 2017 May 15.
5
A Systematic Review of Cognitive Behavioral Therapy and Behavioral Activation Apps for Depression.抑郁症认知行为疗法及行为激活应用程序的系统评价
PLoS One. 2016 May 2;11(5):e0154248. doi: 10.1371/journal.pone.0154248. eCollection 2016.
6
Patient experience of negative effects of psychological treatment: results of a national survey†.患者对心理治疗负面影响的体验:一项全国性调查的结果†。
Br J Psychiatry. 2016 Mar;208(3):260-5. doi: 10.1192/bjp.bp.114.162628.
7
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8
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Is mindfulness Buddhist? (and why it matters).正念是佛教的吗?(以及为何这很重要)。
Transcult Psychiatry. 2015 Aug;52(4):470-84. doi: 10.1177/1363461514557561. Epub 2014 Oct 31.

正念和冥想研究的反复关注和进一步挑战:对戴维森和达尔的回应。

Reiterated Concerns and Further Challenges for Mindfulness and Meditation Research: A Reply to Davidson and Dahl.

机构信息

1 Melbourne School of Psychological Sciences, University of Melbourne.

2 Department of Psychiatry, Icahn School of Medicine at Mount Sinai.

出版信息

Perspect Psychol Sci. 2018 Jan;13(1):66-69. doi: 10.1177/1745691617727529. Epub 2017 Oct 10.

DOI:10.1177/1745691617727529
PMID:29016240
原文链接:https://pmc.ncbi.nlm.nih.gov/articles/PMC5817993/
Abstract

In response to our article, Davidson and Dahl offer commentary and advice regarding additional topics crucial to a comprehensive prescriptive agenda for future research on mindfulness and meditation. Their commentary raises further challenges and provides an important complement to our article. More consideration of these issues is especially welcome because limited space precluded us from addressing all relevant topics. While we agree with many of Davidson and Dahl's suggestions, the present reply (a) highlights reasons why the concerns we expressed are still especially germane to mindfulness and meditation research (even though those concerns may not be entirely unique) and (b) gives more context to other issues posed by them. We discuss special characteristics of individuals who participate in mindfulness and meditation research and focus on the vulnerability of this field inherent in its relative youthfulness compared to other more mature scientific disciplines. Moreover, our reply highlights the serious consequences of adverse experiences suffered by a significant subset of individuals during mindfulness and other contemplative practices. We also scrutinize common contemporary applications of mindfulness and meditation to illness, and some caveats are introduced regarding mobile technologies for guidance of contemplative practices.

摘要

针对我们的文章,Davidson 和 Dahl 就一些对于正念和冥想的未来研究的规范性议程至关重要的额外主题发表了评论和建议。他们的评论提出了进一步的挑战,为我们的文章提供了重要的补充。更多地考虑这些问题尤其受到欢迎,因为篇幅限制使我们无法讨论所有相关主题。虽然我们同意 Davidson 和 Dahl 的许多建议,但本回复(a)强调了我们所表达的担忧仍然与正念和冥想研究特别相关(即使这些担忧并非完全独特)的原因,(b)为他们提出的其他问题提供了更多背景。我们讨论了参与正念和冥想研究的个体的特殊特征,并侧重于该领域与其他更为成熟的科学学科相比相对年轻所固有的脆弱性。此外,我们的回复强调了在正念和其他冥想实践过程中,相当一部分个体经历不良体验的严重后果。我们还仔细研究了正念和冥想在疾病方面的常见应用,并对指导冥想实践的移动技术提出了一些警告。