Minding less: Exploring mindfulness and mindlessness in organizations through Skillful Means

Abstract

Mindfulness has received increased attention in organizational studies. Yet we ask, is mindfulness necessary, indeed achievable, in every "moment" and every context? Mindfulness as co-opted by organizations is often considered a positive and helpful state, while little attention is paid to the important notion of mindlessness. Our comprehensive exploratory review of mindfulness and mindlessness highlights theoretical debates and responds to calls for a more balanced approach to mindlessness and mindfulness. In addition, it highlights practical implications to management learning by introducing Eastern Buddhist principles of non-attachment, practiced through the key concept of Skillful Means. A distinctive contribution of this article is a Five-Fold Framework detailing five aspects of a skillful mindful and mindless approach: context-flexibility, managerial emotional display, managerial learning under complex situations and dilemmas, transferring mindfulness practices from individual to organizational level, and context-sensitive research.

Effects of mindfulness on psychological and psychophysiological responses during self‐paced walking

“…Therefore, a mindlessness (ML) state (i.e., “state of mind characterized by an overreliance on categories and distinctions drawn in the past”; Langer, ), where individuals are ruled by their routines, can facilitate daydreaming and increase the use of dissociative thoughts (e.g., thinking about past and future events; cf. Vu, Wolfgramm, & Spiller, ). In such circumstances, when irrelevant thoughts enter focal awareness, the practice of mindfulness can make individuals implicitly aware of the context and alter the way information is processed (e.g., thoughts about the past and future may be processed with greater acceptance; Lattimore et al, ).…”

Mindful reflexivity: Unpacking the process of transformative learning in mindfulness and discernment

“…For instance, the recent Volkswagen emissions scandal in 2015 reflects an unreflective management practice (Pless et al, 2012(Pless et al, , 2017Rhodes, 2016). This case has highlighted the need for an enhanced moral reflexivity so that "powerful corporations cannot define their own morality as they unabashedly pursue their own economic interests at the expense of others" (Rhodes, 2016(Rhodes, , p. 1512 Despite continued interest in reflexivity scholarship, and moral reflexivity in particular, few studies have examined the potential role of spiritual practice in encouraging reflexivity, although studies by Allen (2017), Hosking (2012), Jordan, Messner and Becker (2009), Vu, Wolfgramm and Spiller (2018), and Xing & Sims (2012) are some notable exceptions. This is rather puzzling given that moral and ethical considerations are deeply-embedded in many spiritual practices (Corner, 2009;Sheep, 2006).…”

“…Despite continued interest in reflexivity scholarship, and moral reflexivity in particular, few studies have examined the potential role of spiritual practice in encouraging reflexivity, although studies by Allen (2017), Hosking (2012), Jordan et al (2009), Vu et al (2018), and Xing and Sims (2012) are some notable exceptions. This is rather puzzling given that moral and ethical considerations are deeply embedded in many spiritual practices (Corner, 2009; Sheep, 2006).…”

“…In addition, reflexivity is built upon beliefs, knowledge, and experiences (Cunliffe, 2002; Cunliffe and Jun, 2005) attained through an inner dialogue and through communication with core belief systems—practices which are part of most spiritual traditions (Xing and Sims, 2012). Furthermore, spiritual practice can trigger an ethical orientation and self-transformative process (Lynch et al, 1997), reflected in traditions such as mindfulness (Qiu and Rooney, 2019; Vu et al, 2018; Vu and Gill, 2018), Quakerism (Allen, 2017; Fennell, 2012), as well as others such as Daoism (Xing and Sims, 2012). Nevertheless, charting the theoretical linkages between moral reflexivity, spiritual practice, and self-transformation remains underdeveloped and ripe for elaboration (Archer, 2007; Maclean et al, 2012).…”

“…Mindfulness is part of the Buddhist path of deep transformation of mind and behavior “to transform the human mind by lessening, and ultimately eliminating, toxic mental states rooted in greed, ill will and delusion” (Purser and Milillo, 2015: 7). We argue that moral reflexivity is also an important part of Buddhist mindfulness practice since mindfulness requires an intellectual awareness (Qiu and Rooney, 2019; Vu and Gill, 2018) and a rejection of prior assumptions to foster context-sensitive management (Vu et al, 2018). Mindfulness is a facilitator of personal and social transformation through an ethical framework that considers the well-being of all living beings (Purser and Loy, 2013; Purser and Milillo, 2015).…”