CAJ | 학술논문

注意与态度是正念的两个关键的工作机制,但关于这两个机制究竟哪个是核心机制却没有统一的定论。本文就针对这一争议存在的现状和原因进行了梳理和分析,认为正念的核心机制在于注意力的训练,并尝试从佛教与心理学两个角度在理论推导与实证支持两个层面上给予了阐释。
주의여태도시정념적량개관건적공작궤제,단관우저량개궤제구경나개시핵심궤제각몰유통일적정론。본문취침대저일쟁의존재적현상화원인진행료소리화분석,인위정념적핵심궤제재우주의력적훈련,병상시종불교여심이학량개각도재이론추도여실증지지량개층면상급여료천석。
Mindfulness,which has its roots in Eastern contemplative traditions and is now integrated into psychological theories and practice,is defined as the awareness that arises out of intentionally attending in an open and discerning way to whatever is occurring in the present moment. There are two different kinds of working mechanisms that can be identified,described as attention and attitude. The attention refers to maintaining selective attention on the ＂primary object of observation and be aware of it from moment to moment＂. The attitude refers to attentive,nonreactive awareness of whatever is occurring in the present moment,＂treating all thoughts as equal in value and neither pursuing them nor rejecting them＂. The question now is： Which of the two mechanisms is the conclusive one？ Mindfulness is associated with a special state of consciousness that can be evoked when attention is purposefully brought to the present moment when fostering an open orientation to experience. It involves a high level of ability in the attentional control,including sustained attention to maintain awareness of current experience,attentional switch to bring attention back to the present moment when it wanders,inhibition of elaborative processing to avoid dwelling or ruminating on thoughts or feelings that are outside of the present moment and non-directed attention to enhance awareness of present experience,unfiltered by assumptions or expectations. To cultivate these abilities of the attentional control,almost all the mindfulness practices start from attention training. On the other hand,mindfulness training is about coming to see where the natural,automatic reactions stop and the simulation,elaboration,and avoidance processes begin. It aims to cultivate a ＂being＂（opposite to ＂doing＂） mode of mind through meditation practices that teach people how to pay open-hearted attention to objects in the exterior and interior world as they unfold,moment by moment,through which practitioners switch their center of consciousness from prior experience and threatening imagination to present reality. In this way,the meditation practitioner begins to see clearly the difference between automatic reactivity,and the overlearned simulation processes that imbue objects and situations with extra implications. In this process,the transformation of the center of attention is the most important. This hypothesis is directly and indirectly provided by a large number of empirical studies.