Ethics of mindfulness

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The ethics of mindfulness or care ethics is a moral-philosophical conception of the evaluation of human action in relation to mindfulness for the needs and concerns of other people , care work , care or care . It is a contemporary European variant of the care ethic , in which interaction and practice are in the foreground. It refers to the US discourse on Ethics of Care and develops it further. Just like the Dutch Zorgethiek , the Swedish Omsorgsetik , the French éthique du care and the Italian etica della cura , the German-speaking ethics of mindfulness is characterized by its transdisciplinary character: The ethics of mindfulness is particularly important in and between nursing science , didactics, political science, medical ethics , Social sciences, social work and philosophy are discussed and further developed.

European research on the ethics of mindfulness

European research on the ethics of mindfulness focuses less on the individual than on interaction : the practice of mindfulness is about communication and caring. It is researched, among other things, in everyday helping, advising, caring, supporting and caring activities. The researchers sharpen their focus on their ethical and political dimensions as well as on the action theory. Often this line of ethical theory of welfare ethics is shaped by an inductive approach (the Aristotelian inductive ethics), some advocate an “empirically founded” ethics. On the one hand, the question is asked what distinguishes successful action from unsuccessful action. On the other hand, ways are explored in which successful action can be promoted and implemented. In addition to the quality criteria of caring and providing activity, the question is also asked who bears or could take responsibility for the activities. In addition, European research on the ethics of mindfulness is concerned with promoting a “reflexive, conscious handling of interpersonal dependency and the wishes, insults and fears associated with it”.

Key Terms in Mindfulness Ethics

The English word 'care', which has enormous ambiguity, also dominates European research on the ethics of mindfulness that has now been in existence for thirty years. The term ' mindfulness ', which has been established since 2001, is of particular importance: “The term 'mindfulness' takes up the strong impetus of ' respect '. But 'mindfulness' also expresses the concern that people should turn to other people, take them seriously, respond to them, care for them, and that people allow attention, react, and get involved. Mindfulness differs from the traditional view of respect, according to which autonomous people (should) respect each other. With the concept of mindfulness, it is no longer necessary to bring fictitious assumptions into play or, against better judgment, to assume that the corresponding relationships are reciprocal and symmetrical. (...) With 'mindfulness' it is thus accentuated that people respect other people and turn to them without this being implicitly linked with autonomy. "

The ethics of mindfulness is linked to the American debate about 'care' and not to the attentive pause in the context of Buddhist meditation, for example in Vipassana , which is often referred to in English as 'mindfulness' and is sometimes translated as mindfulness . In the context of care-ethical debates about quality criteria and possibilities of social transformation, in addition to mindfulness, the following key terms should be mentioned among others: relatedness, relationality , presence , vulnerability, responsibility and compassion, contextuality, experience, active help, needs , care for others and self care.

Ethics of Mindfulness and Care Work

With these key terms, European research on the ethics of mindfulness brings an alternative normative viewpoint into discussion - on equality and justice. Hence it differs in one hand from the community care approach that puts the community at the center and its theoretical foundation of communitarianism appears to be. In contrast to communitarianism, the ethics of mindfulness begins with the interaction between individuals and then interprets them in the context of society. The key terms of the ethics of mindfulness also point to an alternative normative perspective to the discourse about care work or care work . Research on care work focuses on social inequality and criticizes a violation of distributive justice, which affects both the execution and the use of care activities. Research on ethics, on the other hand, emphasizes responsibility and compassion and asks how everyday relationship maintenance, care and relatedness can be successfully designed. It addresses the successful design of everyday relationship maintenance, care and relatedness. The debates about care work and the ethics of mindfulness in Europe lead to separate discourses.

literature

  • Andries Baart, Frans Vosman et al. a .: De patiёnt terug van weggeweest. Works aan menslievende zorg in het ziekenhuis. Amsterdam 2015.
  • Andries Baart: En theorie van de presentie. Utrecht 2001.
  • Marian Barnes, Tula Brannelly, Lizzie Ward, Nicki Ward (Eds.): Ethics of Care. Critical Advances in International Perspective. Bristol 2015.
  • Elisabeth Conradi , Frans Vosman (ed.): Practice of mindfulness. Key Terms in Care Ethics , Campus Verlag, Frankfurt am Main, New York 2016, ISBN 978-3593506333
  • Elisabeth Conradi: Take Care. Basics of an ethic of mindfulness. Campus, Frankfurt am Main 2001 ISBN 978-3593367606
  • Ethics and Social Welfare, 4 (2), 2010.
  • Ethics and Social Welfare, 5 (2), 2011.
  • Ethics and Social Welfare, 9 (2), 2015.
  • Sandra Laugier / Patricia Paperman (eds.): Le souci des autres. Ethique et politique du care. Paris 2011.
  • Gert Olthuis, Helen Kohlen, Jorma Heier (Eds.): Moral Boundaries Redrawn. The Significance of Joan Tronto's Argument for Political Theory, Professional Ethics and Care as Practice. Lion 2014.

Web links

Individual evidence

  1. ↑ Elisabeth Conradi: The ethics of mindfulness between philosophy and social theory in: Elisabeth Conradi, Frans Vosman (ed.): Praxis der Achtsamkeit. Key terms in care ethics, Campus Verlag, Frankfurt am Main, New York 2016, pp. 53–86.
  2. ↑ Christa Schnabl : Just care. Basics of a social-ethical theory of welfare , Freiburg im Breisgau / Vienna 2005: p. 238
  3. ^ Marianne Friese: Professionalization of Care Work. Innovations for personal vocational training and teacher training, in: Uta Meier-Gräwe (Hrsg.), Die Arbeit des Alltags. Social organization and redistribution, Wiesbaden 2015, p. 72.
  4. ↑ Andries Baart, Guus Timmermann: Plea for an empirically founded ethics of mindfulness, care and presence, in: Elisabeth Conradi, Frans Vosman (ed.): Praxis der Achtsamkeit. Key terms in care ethics, Campus Verlag, Frankfurt am Main, New York 2016, pp. 129–146.
  5. ↑ Christina Schües: Ethics and Care as Relationship Practice, in: Elisabeth Conradi, Frans Vosman (ed.): Practice of Mindfulness. Key terms in care ethics, Campus Verlag, Frankfurt am Main, New York 2016, 267ff.
  6. ^ Anne Cress: Civil society transformation through mindfulness and jointly designed practice, in: Elisabeth Conradi, Frans Vosman (ed.): Praxis der Achtsamkeit. Key terms in care ethics, Campus Verlag, Frankfurt am Main, New York 2016, pp. 389–407.
  7. ↑ Margrit Brückner : The social way of dealing with human need for help , in: Austrian Journal for Sociology, 29th year, no. 2, 2004, p. 14
  8. ^ Elisabeth Conradi: Take Care. Basics of an ethics of mindfulness 2001 , p. 55f.
  9. ↑ Jon Kabat-Zinn : The healing power of mindfulness. Arbor, Freiamt 2004
  10. ↑ Christina Schües emphasizes "relatedness as a basic structure and the concrete relationship" as alternative normative elements of care ethics. "Christina Schües: Ethics and care as relationship practice Conradi / Vosman, p. 261f.
  11. ↑ Andrea Maihofer : Approaches to the Critique of Moral Universalism. On the moral-theoretical discussion of Gilligan's theses on a 'female' moral concept. In: Feministische Studien 6 (1988) No. 1, pp. 32-52, p. 50
  12. ^ Elisabeth Conradi: Take Care. Basics of an ethic of mindfulness. Campus, Frankfurt am Main 2001 p. 24