Advances in Contemplative Social Research

Krzysztof T. Konecki

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ISBN/ISSN:

978-83-8142-122-5

DOI:

Wydawnictwo:

Wydawnictwo Uniwersytetu Łódzkiego

Rok wydania:

2018

Liczba stron:

260

XML:ISBN/ISSN:

ONIX MARC21

Bibliografia:

Konecki, Krzysztof T.. Advances in Contemplative Social Research. Red. . Łódź: Wydawnictwo Uniwersytetu Łódzkiego, 2018, 260 s. ISBN 978-83-8142-122-5

Bibliografia refWorks:

RT Book, Whole

SR Electronic(1)

A1 Konecki, K.T.

T1 Advances in Contemplative Social Research

PB Wydawnictwo Uniwersytetu Łódzkiego

PP Łódź

YR 2018

SN 978-83-8142-122-5

Bibliografia BibTex:

@Book{ 198702, author = "Konecki, Krzysztof T.", editor = "", title = "Advances in Contemplative Social Research", publisher = "Wydawnictwo Uniwersytetu Łódzkiego", year = "2018", address = "Łódź", isbn = "978-83-8142-122-5" }

Bibliografia endNote:

TY - BOOK

AU - Konecki, Krzysztof T.

ED -

TI - Advances in Contemplative Social Research

PB - Wydawnictwo Uniwersytetu Łódzkiego

CY - Łódź

PY - 2018

SN - 978-83-8142-122-5

ER -

Netografia (standard APA):

Konecki, Krzysztof T.. Advances in Contemplative Social Research [baza danych online] Łódź: Wydawnictwo Uniwersytetu Łódzkiego, 2018 [dostęp: 30 08 2024]. Dostęp w Ibuk Libra: https://libra.ibuk.pl/reader/advances-in-contemplative-social-research-krzysztof-t-konecki-198702.

Zen, hatha-yoga, anamnesis, meditation practice, Buddhist economy, cult of money

This book is unique and audacious, and fits very well with current tendencies within qualitative research. It introduces new, fresh threads to questions and concerns that are highly significant for contemporary social sciences. The formulated conc...

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ISBN/ISSN:

978-83-8142-122-5

DOI:

Wydawnictwo:

Wydawnictwo Uniwersytetu Łódzkiego

Rok wydania:

2018

Liczba stron:

260

XML:ISBN/ISSN:

ONIX MARC21

Introduction9
Part One ‒ The Basics of Contemplative Research25
1.1. Introduction27
1.2. “I”27
Chapter 1. Identity Processes and Dialogicality of Self ‒ the Problem of Anamnesis27
1.3. “Me”28
1.4. Dialogue – ‘internal conversations’28
1.5. Anamnesis29
1.6. Anamnesis Work31
1.7. Work on Identity32
1.8. Conclusions36
2.1. Introduction39
2.2. Epistemology of the Middle Way39
Chapter 2. Meditation for Social Scientists39
2.3. Eightfold Path: Ethics and Cognition43
2.4. Meditation Practice for Sociologists50
2.5. Deconstruction and Reconstruction53
2.6. Intuition for Sociologists59
2.7. Conclusions64
3.1. Introduction69
Chapter 3. Contemplation for Economists. Towards a Social Economy Based on Empathy and Compassion69
3.2. The Cult of Money according to David Loy74
3.3. The Buddhist Economy according to Frederic L. Pryor77
3.4. Towards a Social Economy80
3.5. Conclusions81
4.1. Introduction87
Chapter 4. The Problem of Ontological Insecurity. What Can We Learn from Sociology Today? Some Zen Buddhist Inspirations87
4.2. Zen Buddhist Inspirations for Sociology90
4.3. Sociological Inspirations92
4.4. What is Ontological Security?99
4.5. Suffering103
4.6. Greedy Institutions108
4.7. Conclusions114
Part Two ‒ The applications121
5.1. Introduction123
Chapter 5. Standing in Public Places: An Ethno-Zenic Experiment Aimed at Developing Sociological Imagination, and More Besides…123
5.2. Methodology128
5.3. The Analysis of Auto-Reports132
5.3.1. Standing “Activity”132
5.3.2. Thinking132
5.3.3. The Strength of the Mind and Thinking—The Battle of Thoughts134
5.3.4. Mindfulness Appears135
5.3.5. The Reactions of ‘Normal Others’136
5.3.6. Reflections After the Experiment136
5.4. Conclusions138
6.1. Introduction141
Chapter 6. Contemplating Technology in Qualitative Research141
6.2. The Research and Disputes on CAQDAS143
6.3. Perspective of the Research146
6.4. Research, Methods, and Data152
6.5. Explicitation. The Central Themes of All the Auto-reports155
6.5.1. Overview155
6.5.2. Technical Activities and Analytical Thinking156
6.5.3. Parallel Paths of Thinking160
6.5.4. Auxiliary Activities161
6.5.5. Evaluative Thinking: Evaluating the Program and Computer Functions and the Comfort and Efficiency of the Work161
6.5.6. The Issue of Concentration162
6.5.7. Auto-observation/ Auto-reporting164
6.5.8. The Perception of the Body165
6.5.9. Emotions167
6.6. Unique Topics168
6.7. Physical Elements of the Situation170
6.8. Conclusions171
6.8.1. Methodological conclusions175
7.1. Introduction179
Chapter 7. Experiencing the University179
7.2. Research, Methods, and Data180
7.3. Research Results: Experiencing the University Organizational Culture183
7.3.1. Experiencing Emotional States While Being at the University184
7.3.2. Experiencing the University Infrastructure and Its Services187
7.3.3. Organization Participants’ Routine Activities192
7.3.4. Social Relations at the University194
7.3.5. Unique Themes of Meaning Not Related to the Foregoing Ones196
7.4. Discussion196
8.1. Introduction201
Chapter 8. Hatha-yoga in Higher Education201
8.2. Yoga in Higher Education203
8.3. Applications of Hatha-Yoga in Higher Education205
8.4. Yoga Practice at the Course of “Meditation for Managers”208
8.5. Conclusions216
Chapter 9. Buddhism Zen and Qualitative Research221
Part three ‒ Technicalities225
10.1. Introduction227
Chapter 10. Technical Aspects of Contemplative Research227
10.2. Meditation228
10.3. Self-observation229
10.4. How to Write Auto-reports231
10.5. Zenic Experiments231
10.6. Contemplation233
10.6.1. Empathetic Experiments234
Conclusions237
Bibliography243
Information about the author259

18Introduction

Moritaproposesfourphasesofthetherapy:

1.Isolation-rest/absolutebedrest(oftenoneweekresting,when

thepatientsrelievethemselvesofthestressanddailytirednessand

finallyexperienceinnerconflicts,boredom,andidleness);

2.Lightoccupationaltherapy(patientsperformsimpletaskssuch

aswalking,touchingthesoil,observingthegarden);

3.Heavyoccupationaltherapy(patientsperformmorecomplicated

taskse.g.cleaning,fixingthefurniture,cookingetc.);

4.Complicatedactivitytherapyinpreparationforactuallife/

socialreintegration(someoftheseactivitiesaredoneoutsideofthe

residentialtherapybuildings)(Morita1928/1998:35;Ishiyama2003).

Thegoalofthetherapyisconcentrationontheactivity,regardless

ofthesymptomsandfearsthatthepersonexperiences.Thefocusof

perceptionchangesfromtheselftotheactivity.

Anotherveryimportantkindofcontemplativepracticesare

usedintheNaikanTherapy.NaikanmeansHlookinginside”.Itis

connectedwiththeobservationofselfandexperiencingfeelings.

Theobservationisdonefromtheperspectiveofanotherperson,in

theJapanesecontextitisusuallyamother(Ozawa-deSilva2006,

2015).TheNaikantherapyisacontemplativeactivitybasedonthe

ShinBuddhistpracticemishirabe,whichwasadaptedbyYoshimoto

Ishinsoastousethistechniqueatprisonstoreconvertcriminalsto

thesociety.Thetechniquewasalsousedeffectivelyintherapyfor

alcoholism,pachinkoaddiction,anddrugaddiction(Ozawa-deSilva

2007:413).Thetherapyisbasedontheone-weeklongstayingin

seclusiontoconcentrateonthepastdeedsandtoundertakesome

reflectionsofthem.Thepracticeconsistsoffollowingsteps:H(1)what

theclientreceivedfromthatperson,(2)whatheorshegaveback

tothatperson,and(3)whattroubleheorshecausedthatperson”

(ibid.:214).Themindisusuallypreoccupiedwiththeego,solooking

attheselffromtheperspectiveofasignificantother(amother)could

changethewayofthinkingandfeeling.

Theresearchshowsthatpeopleafterthetherapy:H(1)change

theirperceptionofothers;(2)changetheirperceptionofthemselves;

(3)feelastrongsensetobemorehelpfultoothers;and(4)realizethat

one’sproblemsarenotobjective,theyarenotexternalproblemsbut,

rather,problemsofone’sownperception”(ibid.:418).Wecanseethat

adaptationofthespiritualtraditionofcontemplationcouldhave,both

individuallyandsocially,healingeffects.Theconcentrationonloveof

otherpeopleandcompassion,whicharefeaturesofBuddhism,canbe

transferredtoeverydaylifebytherapeuticpractice,andthuschange

thelivesoftreatedpatients.Thecontemplativetherapyshowsthat

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