doi.org/10.26112/kw.2020.110.01

doi.org/10.26112/kw.2020.110.02

Drawing on qualitative methods and data, this paper considers mindfulness in the context of a broader socio-cultural interest in recovering silence in the contemporary experience. This is part of a wider project exploring a sociology of silence, particularly ‘active silence’ that is experienced as spacious and relational rather than empty. Although the author’s primary analytical framework is sociological, she incorporates scholarship from a range of fields such as acoustic ecology, communications, religious studies, and social and natural science research on meditation. Sociologically, she uses concepts from George Herbert Mead as well as ethnographies of meditation communities to generate insights into the symbolic significance of a silent pause, its connection to mindfulness, and the cultivation of an inclusive self. She discusses how a ‘post-Fordist’ capitalist marketplace shapes a taste for mindfulness, and identifies dilemmas that nonprofit mindfulness organisations face when operating in this context, including emerging tensions over mindfulness as a public good or a privatised resource reserved for elites. The author notes Zygmunt Bauman’s distinction between the pilgrim and the tourist, and considers its relevance to the experience of contemporary meditators. She also includes recent debates about mindfulness and social justice, privilege, white space, and online resources for cultivating mindfulness in cyberspace.

Key words: silence, mindfulness, social change, post-Fordism, white space

Bibliography

Amin, Ash. Post-Fordism: A Reader. Somerset: Wiley, 2011.

Anderson, Elijah. „The white space”. Sociology of Race and Ethnicity 1, 1 (2015).

Bauman, Zygmunt. „From pilgrim to tourist – or a short history of identity”. W: Questions of Cultural Identity, red. Stuart Hall, Paul du Gay. London: Sage Publications, 1996.

Bauman, Zygmunt. Liquid Modernity. Malden: Polity Press, 2018.

Jaworski, Adam. Silence: Interdisciplinary Perspectives. Berlin–New York: Mouton de Gruyter, 1997.

Kabat-Zinn, Jon. Coming To Our Senses: Healing Ourselves and The World Through Mindfulness. New York: Hachette Books, 2016.

Konecki, Krzysztof T. Advances in Contemplative Social Research. Łódź–Kraków: University of Łódź Press and Jagiellonian University Press, 2018.

MacPherson, Seonaigh, Patricia Rockman. „A mindful response to Ronald Purser”. Centre for Mindfulness Study, 2 lipca 2019. https://www.mindfulnessstudies.com/mindfulness-response-2019/.

Magee, Rhonda V. The Inner Work of Racial Justice: Healing Ourselves and Transforming Our Communities Through Mindfulness. New York: TarcherPerigee, 2019.

Mead, George H. Mind, Self, and Society: From the Standpoint of a Social Behaviorist. Chicago: University of Chicago Press, 1934.

Moore, Robert J. „Dereification in Zen Buddhism”. Sociological Quarterly 36, 4 (1995).

Pagis, Michal. Inward: Vipassana Meditation and the Embodiment of the Self. Chicago: University of Chicago, 2019.

Purser, Ronald E. McMindfulness: How Mindfulness Became the New Capitalist Spirituality. London: Repeater, 2019.

Zavestoski, Stephen, Andrew J. Weigert. „Mead, interactionism, and the improbability of ecological selves: Toward a meta-environmental microsociological theory”. W: Microsociological Perspectives for Environmental Sociology, red. Bradley H. Brewster, Antony J. Puddephatt. London–New York: Routledge, 2017.

Zerubavel, Eviatar. The Elephant in the Room: Silence and Denial in Everyday Life. Oxford: Oxford University Press, 2008.

doi.org/10.26112/kw.2020.110.03

For the past decade sociologists have been increasingly diagnosing the new social and cultural phenomenon of ‘mindful revolution’ that confronts more institutionalised aspects of collective practices such as the communicative, technological and informational acceleration, advanced consumerism, overchoice and ‘post-truth’ politics. At the core of mindfulness practices are the values of presentism and de automatism, which are maintained by meditative and contemplative techniques. Integration with other subcultures into relatively homogenous structural clusters of the sociocultural system is an important manifestation of mindfulness as a set of existential values. Outside the religious dimension of Buddhism there are three main forms of subcultural practices that tend to interconnect with mindfulness and form such a structural cluster – minimalism, slow living, and wellness. There is a certain tendency for mindfulness to develop as a societal ‘mode of being’ or constitutional life strategy, and transfer from the subcultural position to the level of domi nated cultural patterns in the form of institutionalised reflexivity. Consideration of the mindful revolution as part of large-scale social and historical processes leads to a deeper understanding of its causes, forms, and tendencies.

Key words: mindfulness, mindful revolution, institutionalisation of reflexivity, sociocultural practices, reflexive authenticity

Bibliography

Bazzano, Manu, red., After Mindfulness: New Perspectives on Psychology and Meditation. London: Palgrave Macmillan, 2014.

Bishop, Scott R., Mark Lau, Shauna Shapiro, Linda Carlson, Nicole D. Anderson, James Carmody, Zindel V. Segal, Susan Abbey, Michael Speca, Drew Velting, Gerald Devins. „Mindfulness: a proposed operational definition”. Clinical Psychology: Science and Practice 3, 11 (2004).

Cardaciotto, Leeann, James D. Herbert, Evan M. Forman, Ethan Moitra, Victoria Farrow. „The assessment of present-moment awareness and acceptance: The Philadelphia mindfulness scale”. Assessment 2, 15 (2008).

Clarke, Tainya C., Patricia M. Barnes, Lindsey I. Black, Barbara J. Stussman, Richard L. Nahin. „Use of yoga, meditation, and chiropractors among U.S. adults aged 18 and over”. NCHS Data Brief 325 (2018). https://www.cdc.gov/nchs/data/databriefs/db325-h.pdf.

Cramer, Holger, Helen Hall, Matthew Leach, Jane Frawley, Yan Zhang, Brenda Leung, Jon Adams, Romy Lauche. „Prevalence, patterns, and predictors of meditation use among US adults: A nationally representative survey”. Scientific Reports 6, 36760 (2016). https://www.nature.com/articles/srep36760.

Kabat-Zinn, Jon. „Defining mindfulness”. Mindful, 11 stycznia 2017. https://www.mindful.org/jon-kabat-zinn-defining-mindfulness/.

Konecki, Krzysztof T. Advances in Contemplative Social Research. Łódź: Wydawnictwo UŁ – Kraków: Jagiellonian University Press, 2018.

Lee, Matthew T. „The Mindful Society: contemplative sociology, meta-mindfulness, and human flourishing”. Sociological Focus 4, 48 (2015). https://www.tandfonline.com/doi/abs/10.1080/00380237.2015.1072450.

Melnikov, Andrii. Existential Sociology: Identifying the Paradigm. Kyiv: Millennium, 2018. [W języku rosyjskim].

Pickert, Kate. „The mindful revolution”. Time, 23 stycznia 2014. https://time.com/1556/the-mindful-revolution/.

Purser, Ronald E. McMindfulness: How Mindfulness Became the New Capitalist Spirituality. London: Repeater, 2019.

Purser, Ronald. „The myth of the present moment”. Mindfulness 6 (2015).

Rechtschaffen, Daniel. The Way of Mindful Education: Cultivating Well-Being in Teachers and Students. New York: W.W. Norton and Company, 2014.

Rosa, Hartmut. Social Acceleration: A New Theory of Modernity. New York: Columbia University Press, 2013.

Ryan, Tim. A Mindful Nation: How a Simple Practice Can Help Us Reduce Stress, Improve Performance, and Recapture the American Spirit. Carlsbad: Hay House, 2012.

doi.org/10.26112/kw.2020.110.04

The aim of this article is to extract the educational potential from the works of Duane Elgin, one of the doyens of the voluntary simplicity movement started in the 1970s. The author pays particular attention to the significance ascribed by the movement proponents to the category of mindfulness. Elgin’s educational project emphasises awakening of the human civilisation on the planetary scale as a path towards our liberation from ignorance and suffering. The text highlights Buddhist inspirations behind the ideas of voluntary simplicity. In his discussion of the commodification of mindfulness, the author addresses the proposal of practising the ‘pedagogy from culture’ (in Polish: pedagogika z kultury), where education is understood as the internal transformation of the student. It offers an alternative to contemporary education in its standardised and McDonaldised form corresponding to today’s hyperconsumption. The concept of the ‘pedagogy from culture’ focuses on the encounter with a work of culture as an experience that leads to transformation.

Key words: Duane Elgin, voluntary simplicity movement, mindfulness, awakening

Bibliography

Boyce, Barry, red., The Mindfulness Revolution. Leading Psychologists, Scientists, Artists, and Meditation Teachers on the Power of Mindfulness in Daily Life. Boulder: Shambhala Publications, 2011.

Burch, Mark A. Mindfulness: The Doorway to Simple Living. Simplicity Institute, 2012. http://simplicityinstitute.org/wp-content/uploads/2011/04/MindfulnessSimplicityInstitute.pdf.

Elgin, Duane. Collective Consciousness and Cultural Healing. A Report to the Fetzer Institute. Fetzer Institute, 1997.

Elgin, Duane. The Living Universe. Where Are We? Who Are We? Where Are We Going?. San Francisco: Berrett-Koehler, 2009.

Elgin, Duane, Arnold Mitchell. „Voluntary simplicity: A movement emerges”. W: Voluntary Simplicity. Responding to Consumer Culture, red. Daniel Doherty, Amitai Etzioni. Oxford: Rowman and Littlefield Publishers, 2003.

Gethin, Rupert. „On some definitions of mindfulness”. Contemporary Buddhism 1, 12 (2011).

Gregg, Richard B. The Value of Voluntary Simplicity. Wallingford, Pennsylvania: Pendle Hill, 1936.

Grigsby, Mary. Buying Time and Getting by: The Voluntary Simplicity Movement. Albany: State University of New York Press, 2004.

Jaworska-Witkowska, Monika, Lech Witkowski. Przeżycie – przebudzenie – przemiana. Inicjacyjne dynamizmy egzystencji ludzkiej w prozie Hermanna Hessego (tropy i kategorie pedagogiczne). T. 1. Łódź: Wydawnictwo Wyższej Szkoły Edukacji Zdrowotnej i Nauk Społecznych, 2010.

Kabat-Zinn, Jon. Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life. New York: Hyperion, 1994.

Kasperek, Andrzej. „Environmentalism and Duane Elgin’s concept of voluntary simplicity as examples of implicit esotericism”. Implicit Religion 4, 19 (2016).

Olendzki, Andrew. „The roots of mindfulness”. W: Mindfulness and psychotherapy, red. Christopher Germer, Ronald D. Siegel, Paul R. Fulton. New York: Guilford Press, 2005.

Purser, Ron, David Loy. „Beyond McMindfulness”. Huffington Post 1 lipca 2013.

Shi, David E. The Simple Life. Plain Living and High Thinking in American Culture. New York–Oxford: Oxford University Press, 1985.

Zajonc, Arthur. „Contemplative pedagogy: A quiet revolution in higher education”. New Directions for Teaching and Learning 134 (2013).

doi.org/10.26112/kw.2020.110.05

This article tries to estimate the importance and nature of challenges faced by humanistic research on admiration in light of mindfulness as defined by Jon Kabat-Zinn. The author seeks to establish to what extent mindfulness and the resulting admiration are present in the current school and university education system. The text ponders on reasons why admiration tends to be either absent or only flickering in the school reality. Examples of educational situations are analysed to show that admiration is often not required, taking into account the conditions for it to appear. The ‘undeserved’ admiration that wells up in response to typical school activities gives hope for it to be more frequently present at school and more consciously initiated by the teacher. The discussion is based on the author’s own study and content analysis of statements of Polish philology students from the University of Silesia in Katowice. Key thematic fields are defined to introduce and describe the nature of admiration, a largely underappreciated but extremely important experience in modern culture.

Key words: mindfulness, education, admiration, experience

Bibliography

Jaworska-Witkowska, Monika, Lech Witkowski. Przeżycie – przebudzenie – przemiana. Inicjacyjne dynamizmy egzystencji ludzkiej w prozie Hermanna Hessego (tropy i kategorie pedagogiczne). Łódź: Wydawnictwo Wyższej Szkoły Edukacji Zdrowotnej i Nauk Społecznych, 2010.

Kabat-Zinn, Jon. Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life. New York: Hyperion, 1994.

Kurek, Aleksandra, Jacek Kurek, red., Dzieje zachwytu, czyli rzecz o szkole. Chorzów: Wydawnictwo P.P.H.U. „Rococo”, 2000.

Maliszewski, Krzysztof. Ciemne iskry. Problem aktualizacji pedagogiki kultury. Toruń: Wydawnictwo Adam Marszałek, 2013.

Maliszewski, Krzysztof. „Romantyczna tradycja Bildung – uwagi o sensie kształcenia na podstawie Fragmentów Friedricha Schlegla”. W: Krzysztof Maliszewski, Dariusz Stępkowski, Bogusław Śliwerski. Istota, sens i uwarunkowania (wy)kształcenia. Kraków: Oficyna Wydawnicza „Impuls”, 2019.

Nhat Hanh, Thich. The Miracle of Mindfulness. An Introduction to the Practice of Meditation. Boston: Beacon Press, 1987.

Nhat Hanh, Thich, Katherine Weare. Szczęśliwi nauczyciele zmieniają świat. Tłum. Anna Czechowska. Warszawa: Wydawnictwo Mamania, 2018.

Olbrycht, Katarzyna. „O roli zachwytu w rozwoju człowieka”. W: Katarzyna Olbrycht. Edukacja kulturalna jako edukacja do wzrastania w człowieczeństwie. Katowice: Wydawnictwo UŚ, 2019.

doi.org/10.26112/kw.2020.110.06

The article explores the category of attention in the process of visiting museum exhibitions, discussing it in three contexts: (1) studies of visitors’ focus on a specific content; (2) understanding the museum as an ‘attention discipline’ institution; and (3) specific phenomenology of attention during a museum visit, i.e. an attempt at a nonevaluative description of cognitive processes that occur when visiting the museum. While behavioural research (track-and-time studies) defined the basic principles that guide visitors’ behaviour at exhibitions, the explanation for what motivates this behaviour is limited. By focusing on mechanisms of power in the museum, the second approach – derived from Foucault’s theory and developed by Tony Bennett – introduces the concept of exhibition complex. It allows the author to describe more precisely the process of claiming the category of attention by visitors themselves and using it for their own purposes. This is how the author explains the growing popularity of ‘mindfulness’, a phenomenon largely hoped to refresh the way in which museums operate.

Key words: attention, mindfulness, museum, visitors

Bibliography

Bennett, Tony. „Kompleks wystawienniczy”. Tłum. Małgorzata Szubertowska. Widok. Teorie i Praktyki Kultury Wizualnej 10 (2015). https://pismowidok.org/pl/archiwum/2015/10-polski-wiek-xix/kompleks-wystawienniczy.

Bourdieu, Pierre, Alain Darbel. L’Amour de l’art: Les Musées d’art Européens et leur public. Paris: Éditions de Minuit, 1969.

Cohle, B. Erin. „I am a historian. I make exhibits”. Contingent Magazine, 20 marca 2019. https://contingentmagazine.org/2019/03/20/i-make-exhibits/.

Crary, Jonathan. Zawieszenia percepcji. Uwaga, spektakl i kultura nowoczesna. Tłum. Łukasz Zaremba, Iwona Kurz. Warszawa: Wydawnictwa UW, 2009.

Falk, John H. „An identity-centered approach to understanding museum learning”. Curator 49, 2 (2006).

Falk, John H., Lynn D. Dierking. The Museum Experience. Washington: Whalesback, 1992.

Gopnik, Adam. „The mindful museum”. Walrus, 12 czerwca 2007. https://thewalrus.ca/the-mindful-museum/.

Hesemans, Hanna. Mindfulness at the museum. How aesthetic experiences in the art museum might benefit from mindfulness. 31 stycznia 2017. https://academia.edu/33662296/MINDFULNESS_AT_THE_MUSEUM.

Król, Zofia. Powrót do świata. Dzieje uwagi w filozofii i literaturze XX wieku. Warszawa: Stowarzyszenie Pro Cultura Litteraria i Instytut Badań Literackich PAN, 2013.

Maniak, Katarzyna. „Muzeum dyscyplinujące spojrzenie – o przyglądaniu się przestrzeni muzealnej. Przypadek muzeum etnograficznego”. W: Patrzenie i widzenie w kontekstach kulturoznawczych, red. Jakub Dziewit, Małgorzata Kołodziej, Adam Pisarek. Katowice: grupakulturalna.pl, Uniwersytet Śląski, 2016.

Merleau-Ponty, Maurice. Fenomenologia percepcji. Tłum. Marta Kowalska, Jacek Migasiński. Warszawa: Fundacja Aletheia, 2001.

Rounds, Jay. „Doing identity work in museums”. Curator 49, 2 (2006).

Serrell, Beverly. Paying more attention to paying attention. Informal Science, 14 marca 2010. https://informalscience.org/news-views/paying-more-attention-paying-attention.

Vattimo, Gianni. Społeczeństwo przejrzyste. Tłum. Magdalena Kamińska. Wrocław: Wydawnictwo Naukowe Dolnośląskiej Szkoły Wyższej Edukacji, 2006.

Yalowitz, Steven S., Kerry Bronnenkant. „Timing and tracking: unlocking visitor behavior”. Visitor Studies 12, 1 (2009).

doi.org/10.26112/kw.2020.110.07

This article places the category of mindfulness in the field of public humanities and social sciences, moving beyond its therapeutic-meditative and individualistic discourse. Searching for different conceptualisations of mindfulness, the author explores reflection focused on people’s political nature rather than their subjectivity as individuals. The thus placed mindfulness allows us to, firstly, make a claim for sociological imagination (Mills), and secondly, oppose to humanities being pushed to esoteric peripheries and having their scientific value questioned. To analyse mindfulness as our duty towards the world, the author refers to Richard Sennett’s sociology and Tim Ingold’s anti-hylomorphic project. Both concepts promote focus on the material and processual character of the world to enable us to live in it ethically and ecologically. Mindfulness is understood here as striving for the coordination of mind and body, theory and practice, conceptual (non-material) work and physical labour. It is about focusing on cooperation and respecting inequality. In this sense it may be perceived as an element of sophisticated work and a mechanism that prevents alienation.

Key words: mindfulness, materiality, practice, Tim Ingold, Richard Sennett

Bibliography

Bauman, Zygmunt. Etyka ponowoczesna. Tłum. Janina Bauman, Joanna Tokarska-Bakir. Warszawa: Wydawnictwo Naukowe PWN, 1996.

Berardi, Franco „Bifo”. The Soul at Work: from Alienation to Autonomy. Los Angeles: Semiotext(e), 2009.

Florida, Richard. Narodziny klasy kreatywnej oraz jej wpływ na przeobrażenia w charakterze pracy, wypoczynku, społeczeństwa i życia codziennego. Tłum. Tomasz Krzyżanowski, Michał Penkala. Warszawa: Narodowe Centrum Kultury, 2010.

Gielen, Pascal. The Murmuring of the Artistic Multitude. Global Art, Memory and Post-Fordism. Amsterdam: Valiz, 2009.

Ingold, Tim. Splatając otwarty świat. Architektura. Antropologia. Design. Wybór i opracowanie Ewa Klekot. Tłum. Ewa Klekot, Danuta Wąsik. Kraków: Instytut Architektury, 2018.

Klekot, Ewa. „Linia biegnąca do przodu”. W: Tim Ingold. Splatając otwarty świat. Architektura. Antropologia. Design. Wybór i opracowanie Ewa Klekot. Tłum. Ewa Klekot, Danuta Wąsik. Kraków: Instytut Architektury, 2018.

Konecki, Krzysztof T. „Jak socjologowie mogą skorzystać na praktyce medytacji?”. Przegląd Socjologii Jakościowej XI, 4 (2015).

Matysek-Imielińska, Magdalena. „Opór rodzący wyobraźnię: wprowadzenie”. Prace Kulturoznawcze 19 (2016).

Matysek-Imielińska, Magdalena. „Splatając otwarty świat / Doświadczając miejskich utopii. Teoretyczne założenia eksperymentów miejskich w duchu Tima Ingolda”. Kultura Współczesna 106, 3 (2019).

McGuigan, Jim. Cool Capitalism. London–New York: Pluto-Press, 2009.

Pallasmaa, Juhani. Myśląca dłoń. Egzystencjalna i ucieleśniona mądrość w architekturze. Tłum. Michał Choptiany. Kraków: Instytut Architektury, 2015.

Rewolucja umysłu. Pracownia Uważności. https://pracowniauwaznosci.pl/rewolucjaumyslu/.

Schatzki, Theodore R. Social Practices: A Wittgensteinian Approach to Human Activity and the Social. Cambridge: Cambridge University Press, 1996.

Sennett, Richard. Erozja charakteru. Osobiste konsekwencje pracy w nowym kapitalizmie. Tłum. Jan Dzieżgowski, Łukasz Mikołajewski. Warszawa: Warszawskie Wydawnictwo Literackie „Muza”, 2006.

Sennett, Richard. Etyka dobrej roboty. Tłum. Jan Dzieżgowski. Warszawa: Warszawskie Wydawnictwo Literackie „Muza”, 2010.

Sennett, Richard. Kultura nowego kapitalizmu. Tłum. Grzegorz Brzozowski, Karol Osłowski. Warszawa: Warszawskie Wydawnictwo Literackie „Muza”, 2010.

Sennett, Richard. Razem. Rytuały, zalety i zasady współpracy. Tłum. Jan Dzieżgowski. Warszawa: Warszawskie Wydawnictwo Literackie „Muza”, 2013.

Tallis, Raymond. The Hand. A Philosophical Inquiry in Human Being. Edinburgh: Edinburgh University Press, 2003.

Virno, Paolo. A Grammar of the Multitude. For an Analysis of Contemporary Forms of Life. Tłum. Isabella Bertoletti, James Cascaito, Andrea Casson. Los Angeles: Semiotext(e), 2004.

doi.org/10.26112/kw.2020.110.08

The aim of this article is to redefine the concept of mindfulness in the context of the philosophy of existence. The discussion starts with recognising the importance of awareness in both concepts and similarity in their intuitive attempts at defining it. Both mindfulness experts and representatives of the philosophy of exis tence put emphasis on experiencing things directly, being attentive and aware, which they use as a basis for theories of relationships recognised as essential in seeking to define who a person is. The author tries to find a new context for the concept of mindfulness in the tripartite division of human relationships adopted by the philosophers of existence: relationships towards objects, towards other subjects, and towards oneself. It is used to analyse three approaches to mindfulness: being aware of one’s environment, other subjects, and oneself. Consequently, the author seeks not only to redefine and update the classical concepts of the philosophy of existence, but also to analyse the theory of mindfulness in a different philosophical context, and perhaps suggest new ways of interpretation in this area.

Key words: mindfulness, awareness, phenomenology, communication, philosophy of existence

Bibliography

Brown, Kirk W., Shari Cordon. „Toward a phenomenology of mindfulness: Subjective experience and emotional correlates”. W: Clinical Handbook of Mindfulness, red. Fabrizio Didonna. New York: Springer, 2009.

Brown, Kirk W., Richard Ryan. „The benefits of being present: Mindfulness and its role in psychological well-being”. Journal of Personality and Social Psychology 84, 4 (2003).

„Czym jest uważność i komu może się przydać?”. Charaktery, 30 czerwca 2017. https://charaktery.eu/artykul/czym-jest-uwaznosc-i-komu-moze-sie-przydac.

Felder, Andrew, Halle Aten, Julie Neudeck, Jennifer Shiomi-Chen, Brent Robbins. „Mindfulness at the heart of existential-phenomenology and humanistic psychology: A century of contemplation and elaboration”. The Humanistic Psychologist 42 (2014).

Frewen, Paul, Elspeth Evans, Nicholas Maraj, David J.A. Dozois, Kate Partridge. „Letting go: Mindfulness and negative automatic thinking”. Cognitive Therapy and Research 32 (2008).

Holas, Paweł. „Mindfulness – ostatni krzyk mody w sferze rozwoju osobistego. O co w nim chodzi?”. Newsweek, 1 stycznia 2019. https://www.newsweek.pl/wiedza/psychologia/mindfulness-jak-byc-obecnym-tu-i-teraz/4cbh5kn.

Janda, Izabella. „Zagubiony w bezosobowym świecie rzeczy? Człowiek Emmanuela Mouniera i Karla Jaspersa”. W: Karl Jaspers: Filozof – świadek czasu, red. Czesława Piecuch. Kraków: Universitas, 2016.

Jaspers, Karl. „Filozofia. Wprowadzenie do filozofii”. Tłum. Dawid Kolasa, Mirosław Żelazny. Filo-Sofija 1, 9 (2010).

Jaspers, Karl. Philosophy. T. 1. Tłum. E.B. Ashton. Chicago: The University of Chicago Press, 1969.

Jaspers, Karl. Philosophy. T. 2. Tłum. E.B. Ashton. Chicago: The University of Chicago Press, 1970.

Kabat-Zinn, John. Full Catastrophe Living. Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. New York: Bantam Dell, 1990.

Kolasa, Dawid. „Rola poznania naukowego w filozofii Karla Jaspersa”. Analiza i Egzystencja 18 (2012).

McGill, Julianne, Francesca Adler-Baeder, Priscilla Rodriguez. „Mindfully in Love: A meta-analysis of the association between mindfulness and relationship satisfaction”. Journal of Human Sciences and Extension 4, 1 (2016).

Miturska, Ewa. „Uważność w terapii małżeńskiej”. Mindfully.pl, 16 czerwca 2020. https://www.czasopismomindfulness.pl/artykul/uwaznosc-w-relacji-partnerskiej.

Sartre, Jean-Paul. Byt i nicość. Zarys ontologii fenomenologicznej. Tłum. Jan Kiełbasa. Kraków: Wydawnictwo „Zielona Sowa”, 2007.

Suszek, Hubert, Krzysztof Krawczyk, Emilia Wegner. „Trening mindfulness”. W: Psychoterapia. Pogranicza, red. Lidia Grzesiuk, Hubert Suszek. Warszawa: Wydawnictwo Psychologii i Kultury „Eneteia”, 2012.

Wilkinson-Tough, Megan, Laura Bocci, Kirsty Thorne, Jane Herlihy. „Is mindfulness-based therapy an effective intervention for obsessive-intrusive thoughts: a case series”. Clinical Psychology and Psychotherapy 17, 3 (2010).

doi.org/10.26112/kw.2020.110.09

Presenting the ideas of the degrowth movement, the article tries in particular to paint as complete and detailed a picture as possible of the motivation of 38 people (Poles, Czechs, and Slovaks) who opted for a radical change of lifestyle. Panel studies were carried out with the use of semi-structured interviews focused on motives behind these changes, their nature, reactions of the environment, and the overall balance of profits and losses due to resigning from the once held prestigious positions. The decision to change the lifestyle turned out to be a well-thought-out process of difficult transformation, involving a plethora of dilemmas and social costs. The motivation behind it was of extra-egocentric character. The idea of development became more important than status-related profits. Interestingly, the respondents didn’t see it as a goal in itself, but rather as a means to achieve their social goals. While the degrowth movement remains a marginal phenomenon, it may pose a challenge to materialism, pragmatisation of social attitudes, and the socially sanctioned ‘success – career’ path that follows them. Consequently, it can trigger certain social phenomena and restrain ideologised structures by tapping into qualities typical of individual attitudes which, albeit scarce, require commitment, self-discipline, and sacrifice. It appears to be one of many attempts at dealing with the problems of modern times.

Key words: degrowth movement, downshifting, slow life, lifestyles, work in a corporation

Bibliography

Anderson, Sherry R., Paul H. Ray. The Cultural Creatives: How 50 Million People Are Changing the World. New York: Harmony, 2001.

Average actual hours of work per week, Statistical Reports. OECD 2019. https://data.oecd.org/emp/hours-worked.htm.

Breakspear, Christie, Clive Hamilton. Getting a Life Understanding the Downshifting Phenomenon in Australia. Canberra: The Australian Institute, 2004.

Giddens, Anthony. Nowoczesność i tożsamość. „Ja” i społeczeństwo w epoce późnej nowoczesności. Tłum. Alina Szulżycka. Warszawa: Wydawnictwo Naukowe PWN, 2010.

Polacy bogacą się najszybciej na świecie. TVP Info, 11 września 2019. https://www.tvp.info/34885205/polacy-bogaca-sie-najszybciej-na-swiecie.

Schor, Juliet B. The Overspent American: Why We Want What We Don’t Need. New York: Harper Perennial, 2018.

Wnuk-Lipiński, Edmund. Demokratyczna rekonstrukcja. Z socjologii radykalnej zmiany społecznej. Warszawa: Wydawnictwo Naukowe PWN, 1996.

doi.org/10.26112/kw.2020.110.10

This article analyses mindfulness as an ascetic and aisthetic practice – a form of perception training largely shaped by strictly Western cultural processes dating back to the late 19th century: modern patterns of perception and habitual regimes, including forms of aesthetic contemplation, which permeate our everyday life – as well as the anaesthetic response to the hypertrophy of the aesthetic. Understood as a training of senses, stemming from the need to experience the sense (meaning) at its fundamental psychophysical level, mindfulness is discussed here as a response to the entire constellation of needs and deficits, overlapping with and specific to Western modernity, including the sense of disembodiment (desomatisation), communication overload, and hyperaestheticisation. From this point of view, mindfulness practices might be recognised both as a refinement of aisthetic experience and a form of sensory asceticism. Without disregarding its Buddhist origins, the text draws attention to the elements of mindfulness ideas and practices that seem to be closely related to the Western cultural context, with a particular focus on (broadly understood) aesthetic ideas of the 20th-century modernism.

Key words: mindfulness, attention, modernism, anaesthetics, aesthesis

Bibliography

Brazier, David. „Mindfulness reconsidered”. European Journal of Psychotherapy and Counseling 15 (2013). https://eleusis.ning.com/group/therapeutae/page/mindfulness-reconsidered.

Crary, Jonathan. Zawieszenia percepcji: uwaga, spektakl i kultura nowoczesna. Tłum. Łukasz Zaremba, Iwona Kurz. Warszawa: Wydawnictwa UW, 2009.

Drougge, Per. Notes towards a coming backlash: Mindfulne$$ as an opiate of the middle classes. Speculative Non-Buddhism, 4 marca 2016. https://speculativenonbuddhism.com/2016/03/04/notes-towards-a-coming-backlash-mindfulne-as-an-opium-of-the-middle-classes.

Franczak, Jerzy. Poszukiwanie realności. Światopogląd polskiej prozy modernistycznej. Kraków: Universitas, 2007.

Giddens, Anthony. The Consequences of Modernity. Cambridge: Polity Press, 2013.

Hayes, Steven C., Spencer Smith. W pułapce myśli. Jak skutecznie poradzić sobie z depresją, stresem i lękiem. Tłum. Aleksander Wojciechowski. Sopot: Gdańskie Wydawnictwo Psychologiczne, 2014.

McMahan, David. The Making of Buddhist Modernism. New York: Oxford University Press, 2008.

Purser Ronald. „The myth of the present moment”. Mindfulness 6 (2015). https://link.springer.com/article/10.1007/s12671-014-0333-z?shared-article-renderer.

Purser, Ronald, Joseph Milillo. „Mindfulness revisited: A Buddhist-based conceptualization”. Journal of Management Inquiry 24, 1 (2015).

Rancière, Jacques. Dzielenie postrzegalnego. Estetyka i polityka. Tłum. Jan Sowa, Maciej Kropiwnicki. Kraków: Korporacja Ha!art, 2007.

Shusterman, Richard. „Somatoestetyka a problem ciało/media”. W: Richard Shusterman. O sztuce i życiu. Od poetyki hip-hopu do filozofii somatycznej. Tłum. Wojciech Małecki. Wrocław: alta2, 2007.

Sloterdijk, Peter. Musisz życie swe odmienić. O antropotechnice. Tłum. Jarosław Janiszewski. Warszawa: Wydawnictwo Naukowe PWN, 2014.

Welsch, Wolfgang. „Estetyka i anestetyka”. Tłum Małgorzata Łukasiewicz. W: Postmodernizm. Antologia przekładów, red. Ryszard Nycz. Kraków: Wydawnictwo Baran i Suszczyński, 1998.

Williams, Mark, John Teasdale, Zindel Segal, Jon Kabat-Zinn. Świadomą drogą przez depresję: wolność od chronicznego cierpienia. Tłum. Paweł Listwan. Warszawa: Wydawnictwo Czarna Owca, 2009.

doi.org/10.26112/kw.2020.110.11

The question about landscape, its possible qualities and place in the physical, geographical, and panoramic territory, when studied as a subject of a specific visual inspection, falls within the research repertoire of phenomenology. The constellation of conditions for its experiencing and thinking about it remains open for all aspects of the experienced world. How does this constellation operate? How does it reveal itself in terms of cognition when landscape is the studied object? As a phenomenon that occurs in those who perceive it, landscape comes from within the subject. It emerges along with the subject’s history and its ambiguities embedded in all possible meaningful combinations that result from it. Within the phenomenal field, the image of the state manifests itself as a landscape – the environmental icon of the ego. Our image is defined through the place we occupy and cultivate. Landscape is an imago, it implies a certain perspective, distance, and harmony. It emerges out of the process of experiencing and learning. The iconic nature of landscape poses the problem of defining the ego. This article offers an insight into studying landscape from the vantage point of Maurice Merleau-Ponty’s phenomenology of perception and Christopher Tilley’s phenomenology of landscape.

Key words: phenomenology, landscape epiphany, Todtnauberg, ecosystem experience, embodiment

Bibliography

Abram, David. The Spell of the Sensuous. Perception and Language in a More-Than-Human World. New York: Vintage Books, 2017.

Gregory, Derek, John Urry. Social Relations and Spatial Structures. London: Macmillan Education, 1985.

Heidegger, Martin. Budować, mieszkać, myśleć. Eseje. Tłum. Krzysztof Michalski. Warszawa: Czytelnik, 1975.

Heidegger, Martin. „Budować, mieszkać, myśleć”. W: Martin Heidegger. Odczyty i rozprawy. Tłum. Janusz Mizera. Warszawa: Wydawnictwo „Aletheia”, 2007.

Heidegger, Martin. „Twórczy krajobraz. Dlaczego pozostajemy na prowincji”. Tłum. Cezary Wodziński. Przegląd Filozoficzny 4 (1995).

Huggins, Robert, Piers Thompson. „Culture and place-based development: A socio-economic analysis”. Regional Studies 49, 1 (2014).

Ingarden, Roman. „O budowie obrazu”. W: Roman Ingarden. Studia z estetyki. T. 2. Wyd. II. Warszawa: Państwowe Wydawnictwo Naukowe, 1966.

Ingarden, Roman. Wstęp do fenomenologii Husserla. Warszawa: Państwowe Wydawnictwo Naukowe, 1974.

Latour, Bruno. „How to talk about the body. The normative dimension of science studies”. Body and Society 10, 2–3 (2004).

Latour, Bruno. Polityka natury. Nauki wkraczają do demokracji. Tłum. Agata Czarnacka. Warszawa: Wydawnictwo Krytyki Politycznej, 2009.

Merleau-Ponty, Maurice. Fenomenologia percepcji. Tłum. Małgorzata Kowalska, Jacek Migasiński. Warszawa: Fundacja Aletheia, 2001.

Ostrowska, Maria. Człowiek a rzeczywistość przestrzenna. Szczecin: Autorska Oficyna Wydawnicza „Nauka i Życie”, 1991.

Tilley, Christopher. A Phenomenology of Landscape. Places, Paths, and Monuments. Oxford: Berg, 1994.

Tilley, Christopher. Interpreting Landscapes: Geologies, Topographies, Identities. Explorations in Landscape Phenomenology 3. London–New York: Routledge, 2010.

Tilley, Christopher, Kate Cameron-Daum. An Anthropology of Landscape. London: UCL Press, 2017.

doi.org/10.26112/kw.2020.110.12

Trying to prove the existence of the mindful camera, a camera that seeks to direct the audience’s attention to what could otherwise be overlooked, the author contrasts the ‘mindful camera’ work with the ‘contemplating camera’. The former is like a partner, even committed to the story, while the latter remains distanced. The mindful camera can be static or dynamic, follow the actor’s moves, or record scenes without people. Although at times it doesn’t contribute much to the action, it always enriches the narrative. What makes the camera work ‘mindful’? Is it a result of the director’s instructions (which also determines the director’s style), the experience of the director of photography, or perhaps the intuition of the camera operator? Examples of films which employ the mindful camera are presented. Shame by Steve McQueen (2011) and Joker by Todd Phillips (2019) are discussed as two features that say a lot about human society in the first two decades of the 21st century. While the former tells the story of the ultimate consumer, the latter focuses on a rebellion of the excluded. The mindful camera shots in Shame confirm the original, often purely intuitive interpretation. In Joker, the mindful camera sometimes sympathises with the loneliness of the main character. In Wojciech Smarzowski’s The Dark House (in Polish: Dom zły, 2009), the nuanced shots of the mindful camera seem to depict not so much a crime scene investigation but a falsification thereof. In turn, Denis Villeneuve’s Incendies (2010) contains merely three, albeit extremely important, mindful camera shots. They inform the viewer of the myth that is being reinterpreted in a specific reality, with the viewer as a witness. Another film by the same director, Sicario (2015), goes even further and offers only two mindful camera shots to show us that in the modern world the individual’s rights don’t exist, whether in a clash with a drug cartel or with the state.

Key words: mindful camera, steadicam, camera operating, contemporary cinema, cinematography

Bibliography

Bataille, Georges. Erotyzm. Tłum. Maryna Ochab. Gdańsk: Wydawnictwo Słowo/obraz terytoria, 1999.

Baudrillard, Jean. Społeczeństwo konsumpcyjne. Jego mity i struktury. Tłum. Sławomir Królak. Warszawa: Wydawnictwo Sic!, 2006.

Bordwell, David, Kristin Thompson. Sztuka filmowa. Wprowadzenie. Tłum. Bogna Rosińska. Warszawa: Wydawnictwo Wojciech Marzec, 2018.

Gruca-Rozbicka, Irena. „Kreowanie nowych światów”. Filmpro 29, 1 (2017).

Hendrykowski, Marek. „Spojrzenie w kamerę”. W: Marek Hendrykowski. Słownik terminów filmowych. Poznań: Ars Nova, 1994.

Michera, Wojciech. „Kamera jako retorta (Scrutinum chymicum)”. Kwartalnik Filmowy 91–92, 31–32 (2000).

Przemowa noblowska Olgi Tokarczuk. The Nobel Foundation, 2019. https://www.nobelprize.org/uploads/2019/12/tokarczuk-lecture-polish.pdf.

Przylipiak, Mirosław. Kino stylu zerowego. Z zagadnień estetyki filmu fabularnego. Gdańsk: Gdańskie Wydawnictwo Psychologiczne, 1994.

Taras, Katarzyna. „Film zapoznany”. Kino 2 (2019).

Taras, Katarzyna. „O roli kamery w filmach Wojciecha Smarzowskiego”. Załącznik Kulturoznawczy 3 (2016).

Taras, Katarzyna. „Takie proste i takie piękne – rozmowa z Dickiem Pope’em”. Filmpro 21, 1 (2015).

Taras, Katarzyna. „Zamknąć cały świat w kadrze – rozmowa z Andrzejem Ramlauem”. Kino 2 (2019).

Werner, Andrzej. „Blow out. Antonioni”. W: Andrzej Werner. Dekada filmu. Warszawa: Instytut Badań Literackich PAN, 1997.

doi.org/10.26112/kw.2020.110.13

Putting the increasingly popular concept of mindfulness in a wider context of slow movement, the article focuses on its representation in the film culture. Developed in the late 20th century, slow cinema is a cross-cultural trend in art cinema filmmaking that is not only appreciated but also initiated by the viewers themselves, film critics, selectors, and cinema enthusiasts. According to the author, the artificial construct of slow cinema emerged from the need to experience the so-called secular epiphany, a phenomenon that as of yet hasn’t been thoroughly studied. To capture this post-secular potential of slow cinema, she refers to the concept of mindfulness (or awareness) analysed here both with respect to Jon Kabat-Zinn’s functional definition of mindfulness and the original Buddhist concept of sati (as updated in terms of its epistemological and soteriological sense). The hypothetical usefulness of the concept of mindfulness is verified in the process of interpreting three films included among the classics of slow cinema: Werckmeister Harmonies (2000) by Béla Tarr and Ágnes Hranitzky, Birdsong (2008) by Albert Serra, and Outside Satan (2011) by Bruno Dumont.

Key words: mindfulness, sati, slow cinema, contemporary European cinema, postsecularism

Bibliography

Arat, Alp, Marek Sullivan. „Postsecular charisma: Thich Nhat Hanh and the ethics of mindfulness”. W: Handbook of Ethical Foundations of Mindfulness, red. Steven Stanley, Ronald E. Purser, Nirbhay N. Singh. Switzerland: Springer International Publishing, 2018.

Bradatan, Costica, Camil Ungureanu, red., Religion in Contemporary European Cinema. New York–London: Routledge, 2014.

Caruana, John, Mark Cauchi. „What is postsecular cinema?”. W: Immanent Frames: Postsecular Cinema between Malick and von Trier, red. John Caruana, Mark Cauchi. New York: State University of New York Press, 2018.

Habermas, Jürgen. „Secularism’s crisis of faith: Notes on post-secular society”. New Perspectives Quarterly 25 (2008).

Jaffe, Ira. Slow Movies: Countering the Cinema of Action. New York: Wallflower Press, 2014.

Koepnick, Lutz. On Slowness: Toward an Aesthetic of the Contemporary. New York: Columbia University Press, 2014.

Kovács, András Bálint. The Cinema of Béla Tarr – the Circle Closes. London–New York: Wallflower Press, 2013.

Lewis, David J., Debor ah Rozelle. „Mindfulness-based interventions: clinical psychology, Buddhadharma, or both? A wisdom perspective”. W: Handbook of Mindfulness Culture, Context, and Social Engagement, red. Ronald E. Purser, David Forbes, Adam Burke. Switzerland: Springer International Publishing, 2016.

Lim, Song Hwee. Tsai Ming-Liang and a Cinema of Slowness. Honolulu: University of Hawaii Press, 2014.

Luca de, Tiago, Nuno Barradas Jorge, red., Slow Cinema. Edinburgh: Edinburgh University Press, 2016.

Lyotard, Jean-François. The Postmodern Condition: A Report on Knowledge. Minneapolis: University of Minnesota Press, 1984.

Taylor, Charles. A Secular Age. Cambridge–London: Harvard University Press, 2007.

Walton, Saige. „Film and/as devotion: Bruno Dumont’s enworlded cinema”. Australian Journal of French Studies 52, 2 (2015).

Williams, Mark G., Jon Kabat-Zinn, red., Mindfulness: Diverse Perspectives on its Meaning, Origins and Applications. New York: Routledge, 2013.

doi.org/10.26112/kw.2020.110.14

The aim of this article is, firstly, to present the methodological framework of the ‘mindful’ scientific discourse on miscarriage, and secondly, to juxtapose two extreme types of discourse on miscarriage that are responsible for its social perception and the perception of people who experience it. The authors offer an arbitrary choice of articles complying most closely with Steven Stanley’s mindfulness-based principles, and elements of Critical Discourse Analysis (accordingly selected for their consistency with the concept of mindfulness) to highlight the features of the discourse of categorisation and the discourse of mindfulness. Alongside these two extremes, there is a variety of scientific texts that don’t reveal clear characteristics of either of the discourse types. Seeking to establish how people who experienced a miscarriage may react to the discourse of categorisation, the authors conducted a study on a small group of respondents, asking them just one question: ‘In some scientific texts, miscarriage is referred to as reproductive failure or failed parenting. How do you perceive these phrases? How do they relate to your experience?’.

Key words: miscarriage, discourse, mindfulness, autoethnography, Critical Discourse Analysis

Bibliography

Bielan, Zbigniew, Anita Machaj, Izabela Stankowska. „Psychoseksualne konsekwencje straty dziecka w okresie ciąży i porodu”. Seksuologia Polska 8, 1 (2010).

Brown, Jeremy. „Men and miscarriage: An insider’s story from the outside”. Reflections. Narratives of Professional Helping 24, 2 (2018).

Chazan, Bogdan. „Nieudane rodzicielstwo – współczucie dla rodziców, szacunek dla ciała dziecka”. W: Od bólu po stracie do nadziei życia. Pogrzeb dziecka poronionego, red. Jan Dziedzic, Piotr Guzdek. Kraków: Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2013.

Dakowicz, Andrzej. Powodzenie małżeństwa. Uwarunkowania psychologiczne w perspektywie transgresyjnego modelu Józefa Kozieleckiego. Białystok: Wydawnictwo Uniwersyteckie Trans Humana, 2014.

Filipowicz, Artur. „Biopsychiczne dylematy stosowania technik «in vitro»”. Chrześcijaństwo – Świat – Polityka 8, 1 (2009).

Gębka, Mikołaj. „Funkcja prokreacyjna na rozdrożu?”. Roczniki Socjologii Rodziny XXI (2011).

Nikčević, Ana V., Kypros H. Nicolaides. „Search for meaning, finding meaning and adjustment in women following miscarriage: a longitudinal study”. Psychological Health 29, 1 (2013).

Reagan, Leslie J. „From hazard to blessing to tragedy: Representations of miscarriage in twentieth-century America”. Feminist Studies 29, 2 (2003).

Walentynowicz-Moryl, Katarzyna. „Utrata ciąży jako wyzwanie dla kobiecości – analiza doświadczeń kobiet znajdujących się w sytuacji utrudnionej prokreacji”. Rocznik Lubuski 42, 1 (2016).

Zimniak-Hałajko, Marta. „Niepowodzenie prokreacyjne. Antropologia w badaniu doświadczenia porażki”. Konteksty – Polska Sztuka Ludowa 3, 326 (2019).

doi.org/10.26112/kw.2020.110.15

Adorno, Theodor W. Przemysł kulturalny. Wybrane eseje o kulturze masowej [The Culture Industry: Selected Essays on Mass Culture]. Tłum. Marta Bucholc. Warszawa: Narodowe Centrum Kultury, 2019.

Key words: Theodor W. Adorno, culture industry, popular culture, culture criticism, art