マインドフルネス・ムーブメントの 思想背景に関する考察 : 2

A Study of the Ideological Background of Mindfulness Movement: 2

福岡 佐緒理

HABITUS

[PISSN] 2186-7909

[NCID] AA12942536

Mindfulness, originated in the teachings of Buddha, has been gaining attention in the West over the past forty years or so. This phenomenon is often referred to as ‘mindfulness movement.’ In 1979, mindfulness was introduced in the fields of medicine and psychology as a therapeutic application rather than as a concept of Buddhism. Since its introduction, numerous studies have demonstrated that ‘secular mindfulness,’ namely, Mindfulness-Based Stress Reduction (MBSR), a psychotherapy focusing on the practice of mindfulness, can lead to improved personal mental and physical health. On the other hand, there is, of course, ‘Buddhist mindfulness,’ inherited from Buddha's teachings, and has permeated modern society, contributing to the peace, happiness, and well-being of individuals. Whether it is secular or Buddhist, the fact remains that mindfulness is rooted in Buddhism. This paper thus explores the question: how has Buddhism influenced the ‘mindfulness movement’ in the West today?
The current paper is the second half of a summary of a master's thesis by the author submitted in January 2022. The first half published in HABITUS vol. 27., mainly examined ‘secular mindfulness’ and revealed the reasons why Jon Kabat-Zinn, the founder of MBSR, had to remove Buddhism from the psychotherapy despite his strong belief in Buddhism. It also explored contemporary ‘Buddhist mindfulness’ as taught by Thich Nhat Hanh, a Vietnamese Zen Buddhist monk, including his peace activities in relation to ‘Engaged Buddhism.’ Following the previous paper, the current paper further explores Nhat Hanh’s mindfulness and how the effects of an individual's mindfulness practice may extend to society and, ultimately, the world. The paper then investigates mindfulness in early Buddhism, compares it with two forms of contemporary mindfulness, and discusses the research question above, based on the comparison. Finally, it suggests that the Buddha nature within all living beings is the key to the answer. Overall, the study contributes to our understanding of the two types of mindfulness and their respective roles in the modern society within the ‘mindfulness movement.’

日本語

西日本応用倫理学研究会