Ellen Langer\u2019s definition of mindfulness is a state of being where one can create new mental categories, take in new information, and be aware of multiple perspectives\u00a0(2014), resulting in the ability to truly notice things. This state is the opposite of mindlessness, where one acts in an automatic manor, entrapped by rigid categories, and only has a single perspective in mind\u00a0(Langer, 2014). Langer\u2019s definition of mindfulness has considerable overlap, and some contrast, with theories in eastern medicine and religion that are similarly referred to as mindfulness.<\/p>\n
The Buddhist notion of mindfulness, described as \u201cnot wobbling\u201d, is based on the present moment and current perception of an object\/event, ensuring that focus is purely on the object\/event, void of any associations\u00a0(Weick, 2015). To simplify this abstraction, Weick (2015) offers the following definition: \u201cEastern mindfulness means having the ability to hang on to current objects, to remember them, and not to lose sight of them through distraction, wandering attention, associative thinking, explaining away, or rejection\u201d\u00a0(p. 86). In essence, Buddhist mindfulness is associated with conceptualizing in clarity immediately, being present, while Langer\u2019s mindfulness is a complimentary practice, focused on refining mental concepts already constructed\u00a0(Weick, 2015).<\/p>\n
A convergence of the Buddhist and Langer applications of mindfulness may be found in the use of vipassana meditation (a Buddhist practice) in western medicine. In general, the practice of mindful meditation has the objective of cognizance of the mind\u2019s endless desire to wander\u00a0(Graziani, 2013). Meta-analysis of mindfulness-based stress reduction (MSBR), similar to vipassana meditation, has shown large-scale benefits to individuals for coping physical and psychological disorders\u00a0(Grossman, Niemann, Schmidt, & Walach, 2004). Granted, this is one form of meditation that seems to compliment eastern mindfulness; Langer was quick to point out that variants in eastern practices may make it difficult to make clean parallels, and she prefers to build her definition on eastern scientific practices\u00a0(Langer, 2014).<\/p>\n
Studies have been performed on the applications of both in the workplace, instituted individually or in tandem, and the results seem to lean toward the western framework being more beneficial to the workplace. A study using Langer\u2019s mindfulness in the workplace found a positive correlation between mindfulness practices and job performance\u00a0(Dane & Brummel, 2013). Another study used both methodologies and found significant improvements in worker psychological distress, fatigue, and perceived stress; however, they noted using facilitator\u2019s demonstrations on using mindfulness in workplace situations strategically, seemingly in line with Langer\u2019s concepts, were \u201cthe most important aspects of the class\u201d\u00a0(Huang, Li, Huang, & Tang, 2015).<\/p>\n
While convergence of western and eastern philosophies exists in literature and recent studies, the notion of capitalistic culture and the workplace as we know it are the products of western thought. Thus, it makes logical sense that Langer\u2019s application may be better suited towards work applications, void of religious dogma and mysticism. One may view Langer\u2019s mindfulness as a scientific proof, and western application, of the centuries-old eastern practices.<\/p>\n
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References<\/p>\n
Dane, E., & Brummel, B. J. (2013). Examining workplace mindfulness and its relations to job performance and turnover intention. Human Relations, 67<\/em>(1), 105-128.<\/p>\n Graziani, G. (2013). Chapter 11 – Two Unexpected Guests. In A. Molino, R. Carnevali, & A. Giannandrea, Crossroads in Psychoanalysis, Buddhism, and Mindfulness : The Word and the Breath<\/em> (pp. 131-176). Jason Aronson, INC.<\/p>\n Grossman, P., Niemann, L., Schmidt, S., & Walach, H. (2004). Mindfulness-based stress reduction and health benefits A meta-analysis. Journal of Psychosomatic Research, 57<\/em>, 35-43.<\/p>\n Huang, S., Li, R., Huang, F., & Tang, F. (2015). The Potential for Mindfulness-Based Intervention in Workplace Mental Health Promotion: Results of a Randomized Controlled Trial. PLoS ONE, 10<\/em>(9), 1-15.<\/p>\n Langer, E. J. (2014). Mindfulness, 25th Anniversary Edition.<\/em> Boston, MA: Da Capo Press.<\/p>\n Weick, K. E. (2015). Organizing for Mindfulness: Eastern Wisdom and Western Knowledge. In K. E. Weick, Making Sense of the Organization, Volume 2 : The Impermanent Organization<\/em> (pp. 85-105). John Wiley & Sons.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Ellen Langer\u2019s definition of mindfulness is a state of being where one can create new mental categories, take in new information, and be aware of multiple perspectives\u00a0(2014), resulting in the ability to truly notice things. This state is the opposite … Continue reading