European Center for Mindfulness, Konradstrasse 32, 79100 Freiburg, Germany.
Curr Opin Psychol. 2019 Aug;28:102-107. doi: 10.1016/j.copsyc.2018.11.008. Epub 2018 Nov 19.
Mindfulness, derived from Buddhist psychology and philosophy, has gained broad popularity in the last decades, due importantly to scientific interest and findings. Yet Buddhist mindfulness developed in Asian pre-scientific culture and religion, and is predicated upon long-term cultivation of introspective awareness of lived experience, not highly accessible to empirical study. Further complicating the 'science' of mindfulness, mindfulness's very definition is multifaceted, resistant to dismantling and requires substantial amounts of personal practice to gain expertise. Most scientists investigating mindfulness have not achieved a high level of this expertise. Here I address how mindfulness is currently being invented as a scientific fact or object of inquiry. The intrinsic porosity of subjective and objective factors influencing the investigation of mindfulness is highlighted: the evolving body of 'scientific' experts, instruments used to measure mindfulness, the alliances of funders and other supporters of mindfulness research, and the public representation of the related findings.
正念源自佛教心理学和哲学，在过去几十年中由于科学的兴趣和发现而广受欢迎。然而，佛教正念是在亚洲前科学文化和宗教中发展起来的，并且是基于对生活经验的内省意识的长期培养，这对于实证研究来说是不容易获得的。进一步使正念的“科学”变得复杂的是，正念的定义是多方面的，难以分解，并且需要大量的个人实践才能获得专业知识。大多数研究正念的科学家都没有达到这种专业水平。在这里，我将讨论正念如何被当前发明为科学事实或研究对象。强调了影响正念研究的主观和客观因素的内在渗透性：不断发展的“科学”专家群体、用于衡量正念的工具、正念研究的资助者和其他支持者的联盟，以及相关发现的公众代表。
