Advancing the Study of Positive Psychology: The Use of a Multifaceted Structure of Mindfulness for Development

Abstract

Positive psychology, as a distinctive paradigm, focuses on the remedy of pathologies and, by contrast, the promotion of positive experiences and conditions in life (e.g., encouraging a state of flourishing). Positive psychology, in its simplistic form, may provide evidence and insightful understanding into the proactivity of human agency (Seligman, 1999; Seligman and Csíkszentmihályi, 2000). Drawing from this emphasis, we have developed the theory of optimization, which attempts to explain the achievement of optimal functioning in life (e.g., optimal cognitive functioning: academic performance). By the same token, in the course of our research development into the theory of optimization, we have also delved into a comparable theoretical orientation, namely: the multifaceted nature of mindfulness, consisting of three interrelated components-the psychological component of mindfulness, the philosophical component of mindfulness, and the spiritual component of mindfulness. This conceptualization of mindfulness is rather unique for its incorporation of both Western and Eastern knowledge, philosophical viewpoints, and epistemologies into one holistic framework. The main premise of this conceptual analysis article is to advance the study of positive psychology by specifically introducing our recently developed model of mindfulness, in this case, the multifaceted structure of mindfulness with its three distinct components. Importantly, we make attempts to highlight the significance of this multifaceted model by situating it within the theory of optimization for academic learning. Using philosophical psychology and personal-based teaching and research reasoning, we provide a valid rationale as to how aspects of our proposed model of mindfulness (e.g., reaching a state of enlightenment) could act to facilitate and optimize a person's state of functioning (e.g., cognitive functioning). Moreover, we posit that our rationale regarding mindfulness as a potential "optimizing agent" for the purpose of optimal functioning could, indeed, emphasize and reflect the salient nature of positive psychology. In other words, we contend that an explanatory account of mindfulness from the perspectives of Confucianism and Buddhism could, in this analysis, coincide with and support the meaningful understanding and appreciation for the study of

Introducing the Study of Life and Death Education to Support the Importance of Positive Psychology: An Integrated Model of Philosophical Beliefs, Religious Faith, and Spirituality

“…In their seminal writing, Seligman and Csíkszentmihályi (2000) defined positive psychology as "the combination of valued subjective experiences, which could contribute to the optimal experience of well-being." This testament, based on our analysis, may incorporate reflection of a person's past (e.g., achievement), as well as his/her hope and optimism for the future (e.g., positive emotions), and flow and happiness in the present moment (e.g., engagement and meaning) (Phan et al, 2020a). This personal experience, indeed, attests to a continuation of time: past, present, and future.…”

“…Likewise, how would life education assist someone who is approaching death, and/or the close relative who is experiencing the onset of grief, etc.? Referring to our previous discussion, an acquired spiritual and enlightened self (i.e., a person's holistic self) in this case may provide relevant information (e.g., meaningful understanding of life wisdom) and experiences (e.g., realization that everything in life is aesthetic) (Loden, 1996;Phan et al, 2020a), which could assist a person to confront and cope with death. Buddhist faith, in particular, could encourage and instill the following comparable beliefs and/or perceptions:…”

“…In a course of study at university, for example, an educator may choose to include subject contents that focus on and/or reflect the importance of wisdom, care, and practice of life. At the same time, of course, subject contents via whole-class teaching, individual learning, and/or collaborative may also entail the study and understanding of death-related matters-for example, the coping of sorrow using faith in Buddhism as a possible means (Phan et al, 2019b(Phan et al, , 2020a.…”

“…Methodological appropriateness, from our point of view, may explain limitations, as well as the ineffectiveness, inconsistency, and inaccuracy of established findings of empirical research. Poignant to this discussion, though, is the fact that the topic of methodological appropriateness (Phan et al, 2019a(Phan et al, , 2020a is also associated with conceptualizations and theorizations drawn from philosophical reasoning, theoretical psychology, and non-scientific intuitions. In other words, it is still plausible for researchers to consider the relevance and applicability of methodological appropriateness for esoteric and non-scientific matters.…”

“…This inquiry, we contend, is significant for the purpose of cross-cultural contribution, especially when we consider the uniqueness of Eastern epistemologies and philosophical reasoning. Recently, we published an article in Frontiers in Psychology ( Phan et al, 2020a ), where we focused, in particular, on the unification of positive psychology ( Gilham and Seligman, 1999 ; Seligman, 1999 ; Seligman and Csíkszentmihályi, 2000 ) and mindfulness from the perspective of Buddhism ( Hanh, 1976 ; Loden, 1996 ; Sheng Yen, 2010 ). From this account, a focus on life and death education from the perspective of Taiwanese education is insightful in terms of elucidation of theoretical understanding of the relationship between the two orientations.…”