Mindfulness and sustainability

Ericson, Torgeir; Kjønstad, Bjørn Gunaketu; Barstad, Anders

doi:10.1016/j.ecolecon.2014.04.007

Cited by 223 publications

(183 citation statements)

References 58 publications

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“…Extraversion was also found to be linked to unhealthy eating habits due to external factors like the smell or taste of food (Keller and Siegrist 2015). With respect to environmental concern, Gifford and Nilsson (2014) found that conscientiousness, and in addition openness and agreeableness, were strongly linked to environmental engagement (see also Ericson et al 2014). Whether these findings are fully transferable to meat-eating behaviour needs further investigation.…”

Section: Sociodemographic Factors and Personality Traitsmentioning

confidence: 99%

“…Emotional involvement can be understood as the ability to have an emotional reaction when confronted with animal suffering (Ericson et al 2014;Filippi et al 2010). One could conclude that ''the stronger a person's emotional reaction, the more likely that person will engage in a new behaviour'' (Kollmuss and Agyeman 2002, p. 254).…”

Section: Emotions and Cognitive Dissonancementioning

confidence: 99%

“…In this respect, perceived behaviour control is interrelated with the factor ''food environment'' of the proposed model. The notion of perceived behaviour control may also be a matter of consumer sovereignty and environmental responsibility (Peattie 2010; Barker et al 2009;Ericson et al 2014;Girod et al 2014;Fischer and Barth 2014). According to Rothgerber (2014a), reducing the perceived choice to eat meat is also a coping strategy to overcome cognitive dissonance.…”

Section: Perceived Behaviour Controlmentioning

confidence: 99%

See 2 more Smart Citations

Reducing meat consumption in developed and transition countries to counter climate change and biodiversity loss: a review of influence factors

2016

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A dietary shift towards reduced meat consumption is an efficient strategy for countering biodiversity loss and climate change in regions (developed and transition countries) where consumption is already at a very high level or is rapidly expanding (such as China). Biodiversity is being degraded and lost to a considerable extent, with 70 % of the world's deforestation a result of stripping in order to grow animal feed. Furthermore, about 14.5 % of the world's anthropogenic greenhouse gas emissions (GHG) are calculated to be the result of (mainly industrial) livestock farming. The research reviewed here focuses on the feasibility of reducing meat consumption in developed and transition countries, as this would-among other positive effects-reduce the global loss of biodiversity, the need for unsustainable agricultural practices and GHG emissions. This article reviews the barriers, opportunities and steps that need to be taken in order to encourage the consumption of less meat, based on an interdisciplinary and multifactor approach. The evidence is gathered from a systematic metaanalysis of factors (including personal, sociocultural and external factors) that influence individual meat-eating behaviour. The most relevant factors that influence behaviour appear to be emotions and cognitive dissonance (between knowledge, conflicting values and actual behaviour) and sociocultural factors (e.g. social norms or social identity). For different factors and groups of people, different strategies are appropriate. For example, for men and older people deploying the health argument or arguing for flexitarianism (reduced meat consumption) may prove the most promising approaches, while providing emotional messages or promoting new social norms is recommended in order to address barriers such as cognitive dissonance.

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Section: Sociodemographic Factors and Personality Traitsmentioning

confidence: 99%

Section: Emotions and Cognitive Dissonancementioning

confidence: 99%

Section: Perceived Behaviour Controlmentioning

confidence: 99%

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Reducing meat consumption in developed and transition countries to counter climate change and biodiversity loss: a review of influence factors

2016

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“…The importance of the topic is well-articulated by Ericson et al (2014) (Mackenzie, 2007, p.165) Asoke is best understood in Weberian terms as a religious movement which is paradoxically both virtuoso (see Sharot, 2001, p.11) and charismatic; Asoke can be seen as a 'fundamentalistic' (Swearer, 1991) or 'ascetic yet prophetic' (Mackenzie, 2007, p.165) reaction to modernity or as a form of Radical Buddhism with ascetic tendencies. With his own virtuoso claims rejected by the institutional Thai Buddhist elite, Samaṇa Pothirak has prominently and successfully positioned himself as counter-hegemonic charismatic figure; his monastic dissent and the Buddhist radicalism at the heart of his movement continue to be sources of embarrassment for Thai Buddhist establishment (Keyes, 1999, pp.129-133).…”

Section: Virtue Economics Ecobuddhism and Communalismmentioning

confidence: 99%

Incorporating mindfulness: questioning capitalism

Scherer

Waistell

2018

Journal of Management, Spirituality & Religion

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This paper engages with Buddhist critiques of capitalism and consumerism; and it challenges the capitalist appropriations of Buddhist techniques. We show how Buddhist modernism and Marxism/socialism can align, and how Engaged Buddhism spawns communalism and socially revolutionary impulses for sustainability and ecological responsibility within the framework of Buddhist thought and mindfulness traditions. Our case study of the Thai Asoke community exemplifies Buddhist communal mindfulness-in-action, explores successes and idiosyncrasies, and shows how communal principles can operate in such work-based communities.

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“…In fact, being more aware of how my behaviour impacts on others and on the environment could help self-regulation. Nonetheless, there is another element that has received less atention in the relationship between mindfulness and sustainable behaviours [52,53], which is that the contemplation of nature itself can reveal both things: a new point of view on what is perceived and potentially an insight into the self through what is observed. This aspect recalls the practice of nembutsu, as discussed previously.…”

Section: Towards a New Perception Of The Self: The Contribution Of MImentioning

confidence: 99%

Mindfulness Meditation and the Perception of Beauty: Implications for an Ecological Well-Being

Langer¹,

Schmidt²,

Krogh³

2017

Perception of Beauty

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Meditation is a irst-person method for contemplating ourselves and the world, with more than 2500 years of history, rooted in the philosophical and contemplative traditions of the east. The present chapter aims to explore this worldview in order to demonstrate its relevance to our capacity for the appreciation of beauty. To this end, the aesthetic experience, the contemplative experience and their relationship with the practice of mindfulness are analysed. We suggest that the contemplative meditative experience bestows a state of consciousness and acceptance of life which places the practitioner in a progressive encounter with a self-concept that begins to detach from a static sense of the self and from the categories that deine it, so that it may be experienced as an ongoing mental event, removed from cultural ideals of beauty or positivity. The result of this de-identiication from the static self is a greater degree of psychological lexibility and a more genuine way of seeing the world, leading to a new perception of the self that is connected to an experience of freedom, and contributes to one's own well-being, as well as to that of others and of the environment.

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Mindfulness and sustainability

Cited by 223 publications

References 58 publications

Reducing meat consumption in developed and transition countries to counter climate change and biodiversity loss: a review of influence factors

Reducing meat consumption in developed and transition countries to counter climate change and biodiversity loss: a review of influence factors

Incorporating mindfulness: questioning capitalism

Mindfulness Meditation and the Perception of Beauty: Implications for an Ecological Well-Being

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