Ethics, Values, Virtues, and Character Strengths in Mindfulness-Based Interventions: a Psychological Science Perspective
Ethics, Values, Virtues, and Character Strengths in Mindfulness-Based Interventions: a Psychological Science Perspective
Ruth Baer 0
0 Department of Psychology, University of Kentucky , 115 Kastle Hall, Lexington, KY 40506-0044 , USA
This paper comments on an article by Monteiro, Musten, and Compson (Mindfulness 6: 1-13, 2015) and a series of replies that explored the issue of ethics training for participants in contemporary mindfulness-based interventions (MBIs). The perceived need for explicit ethical training stems from concerns about potentially harmful or misguided applications of secular MBIs, particularly in settings whose activities may be inconsistent with the ethics of the Buddhist traditions from which mindfulness training originates. Much of the discussion in the target article and replies focused on whether ethical foundations of mindfulness in MBIs should remain implicit or should be taught from a Buddhist perspective. The present commentary argues that psychological science provides well developed alternatives for researchers and clinicians interested in secular approaches to ethics-related issues in MBIs. The experimental psychology literature provides a strong foundation for working with personally meaningful, prosocial values in MBIs. Positive psychology provides a complementary perspective on moral virtues and character strengths that have been widely recognized across cultures. Organizational psychology and related disciplines provide empirically based perspectives on the ethical implications of mindfulness training in the workplace. An approach to ethical issues in MBIs that is firmly grounded in psychological science and suitable for secular settings is recommended.
Mindfulness-based interventions; Ethics; Values; Positive psychology; Virtues and character strengths; Worksite mindfulness training
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The relationship between Buddhist conceptions of
mindfulness and the contemporary psychological perspectives of
mindfulness-based interventions (MBIs) has been
extensively discussed (Williams and Kabat-Zinn 2013). In a recent
review, Monteiro et al. (2015) described several criticisms
of secular MBIs from the Buddhist perspective; the most
serious of these was the lack of explicit ethics training for
participants. Particular concern was expressed about
workplace applications of mindfulness training where corporate
expectations might not be consistent with traditional
Buddhist ethics. Replies to Monteiro et al. offered a range
of perspectives on this topic; the discussion focused largely
on whether ethical foundations of mindfulness should
remain implicit or should be taught from a Buddhist
perspective. Much of the psychological literature on evidence-based
ways of working with ethics-related issues in MBIs was not
addressed.
The present commentary argues that psychological science
provides well-developed alternatives to both Buddhist-based
and implicit approaches for researchers and clinicians
interested in secular perspectives on ethical issues in MBIs. The
experimental psychology literature provides a strong foundation
for explicit work with personally meaningful prosocial values
in MBIs. Positive psychology provides a complementary
perspective on moral virtues and character strengths that have
been widely recognized across cultures. Organizational
psychology and related disciplines provide empirically based
perspectives on the ethical implications of mindfulness training in
the workplace. Following an overview and discussion of these
bodies of literature, I argue for a psychological science-based
approach that is theoretically sound, empirically supported,
and suitable for contemporary secular settings.
Ethical Training in MBIs
Monteiro et al. and several of the replies noted that in
Buddhist traditions, mindfulness training is accompanied
by explicit instruction in ethical conduct as part of the
eightfold path to the cessation of suffering. This
foundational Buddhist teaching includes two components within
the domain of wisdom (right view, right intention), three
devoted to ethical behavior (right speech, right action,
right livelihood), and three devoted to mental or meditative
development (right effort, right concentration, right
mindfulness). The term right signifies that each element of the
path leads to reduced suffering for self or others (Amaro
2015; Monteiro et al. 2015); for example, right livelihood
means earning one’s living in a way that is benevolent and
causes no harm. Ethical behavior in Buddhist traditions is
further described in the five precepts: to refrain from
killing, stealing, lying, sexual misconduct, and misuse of
intoxicants. These are sometimes expressed in more general
terms (nonharming of living beings, nonharmful speech,
etc.) and are understood not as commandments from a
higher authority but rather as pragmatic ways of
facilitating one’s own awakening and the well-being of others
(Amaro 2015).
According to some authors, the absence of explicitly ta (...truncated)