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A growing number of publications have been exploring the possible effects of mindfulness-based interventions on teachers’ well-being and their professional lives. Notwithstanding promising results in this domain, this paper identifies some difficulties involved in introducing teachers to mindfulness and proposes that there may be a need to develop alternative routes by which to expose more teachers to experiences of mindfulness. We report on a mixed method study of a 5-week teacher learning program implemented in an Israeli middle school with 30 teachers, 28 of which were females, with an age range of 29–55. The program was designed to invite teachers into initial experiences with mindfulness without formally engaging in mindfulness practice but rather based on studying education-relevant brain theory through a contemplative pedagogical approach. Outcomes were analyzed quantitatively by comparing collaborative concept maps created by the participants before and after undergoing the program, and qualitatively by analyzing themes extracted from the participants’ discourse. Findings show that the program (a) mobilized teachers from fixed to growth mindsets in regard to their role as educators as reflected in a significant increase in teachers’ beliefs that basic brain abilities are malleable (as extracted from the concept maps, p = 0.004), (b) offered them initial experiences of mindfulness, and (c) possibly opened them to consider more direct approaches to mindfulness practice that are offered in mindfulness-based interventions.

A growing number of publications have been exploring the possible effects of mindfulness-based interventions on teachers’ well-being and their professional lives. Notwithstanding promising results in this domain, this paper identifies some difficulties involved in introducing teachers to mindfulness and proposes that there may be a need to develop alternative routes by which to expose more teachers to experiences of mindfulness. We report on a mixed method study of a 5-week teacher learning program implemented in an Israeli middle school with 30 teachers, 28 of which were females, with an age range of 29–55. The program was designed to invite teachers into initial experiences with mindfulness without formally engaging in mindfulness practice but rather based on studying education-relevant brain theory through a contemplative pedagogical approach. Outcomes were analyzed quantitatively by comparing collaborative concept maps created by the participants before and after undergoing the program, and qualitatively by analyzing themes extracted from the participants’ discourse. Findings show that the program (a) mobilized teachers from fixed to growth mindsets in regard to their role as educators as reflected in a significant increase in teachers’ beliefs that basic brain abilities are malleable (as extracted from the concept maps, p = 0.004), (b) offered them initial experiences of mindfulness, and (c) possibly opened them to consider more direct approaches to mindfulness practice that are offered in mindfulness-based interventions.

This paper explores a countermovement that is emerging within an educational climate that highlights accountability, standardization and performativity. This countermovement has become manifest in an exponential rise in the implementation and research of contemplative practices (e.g., mindfulness, yoga) across educational settings. The paper explores the unfolding of this curricular-pedagogical phenomenon, characterizes its core elements and explains why and how it can be viewed as a 'contemplative turn in education'. Based on a conceptual review of academic publications in the field, the paper demonstrates a progression from a pre-contemplative era to the current contemplative turn. As part of the review three curricular domains within this turn are described: mindfulness-based interventions, contemplative pedagogies and contemplative inquiry. Each domain offers a different perspective on the contemplative turn and contributes to epistemological changes in curricular-pedagogical practice. The paper also presents a critical discourse that challenges the contemplative turn's ethics, implementations and curricular orientations. The latter discourse has been developing alongside and as part of this turn.

While contemplative practices have emerged from wisdom-traditions, the rhetoric surrounding their justification in contemporary public educational settings has been substantially undergirded by the scientific evidence-based approach. This article finds the practice and construct of ‘attention’ to be the bridge between this peculiar encounter of science and wisdom traditions, and a vantage point from which we can re-examine the scope and practice of ‘education’. The article develops an educational typology based on ‘attention’ as a curricular deliberation point. Every pedagogical act rides over a meta-pedagogical injunction of where to attend to find that which society deems worthwhile. The deep curricular teachings thus begin in the question where knowledge of most worth exists (in here or out there) and precede content. It is at this hidden level in which our spatial-temporal disposition towards life-meaning can be shaped. Following this typology, the article will suggest that beyond what may be critiqued as instrumental mindfulness-based curricular ‘interventions’ that cater to an economic educational narrative, lurks the trajectory of a contemplative educational turn that may be outwitting over-instrumentalisation through wisdom-traditions.

While contemplative practices have emerged from wisdom-traditions, the rhetoric surrounding their justification in contemporary public educational settings has been substantially undergirded by the scientific evidence-based approach. This article finds the practice and construct of ‘attention’ to be the bridge between this peculiar encounter of science and wisdom traditions, and a vantage point from which we can re-examine the scope and practice of ‘education’. The article develops an educational typology based on ‘attention’ as a curricular deliberation point. Every pedagogical act rides over a meta-pedagogical injunction of where to attend to find that which society deems worthwhile. The deep curricular teachings thus begin in the question where knowledge of most worth exists (in here or out there) and precede content. It is at this hidden level in which our spatial-temporal disposition towards life-meaning can be shaped. Following this typology, the article will suggest that beyond what may be critiqued as instrumental mindfulness-based curricular ‘interventions’ that cater to an economic educational narrative, lurks the trajectory of a contemplative educational turn that may be outwitting over-instrumentalisation through wisdom-traditions.

This article's main theme is the conceptualization of a 'body-oriented-pedagogy' that unfolds a possible account of 'how one learns from the body'. Based on B.K.S Iyengar's approach to yoga-posture practice, which is embedded in classical yoga's philosophy of 'mind', a 'body-oriented pedagogy' is depicted as a practice that seeks to incite 'embodied mindfulness'. The pedagogy trains one in turning 'body' into 'subject', thus quieting the 'thinking mind'. It is thus conceptualized as turning the Cartesian crowning of ‘mind’ over ‘body’ upside down. This pedagogy is suggested as yielding 'education towards and in presence'. Presence is characterized as a mode of perceiving experience prior to the grid of language and concepts, enhancing one's ability to choose one’s action. Applying the grounding of pedagogy in ‘body’, the article then contributes to the discourse involved in the incorporation of contemplative practice within schooling. 'Body-oriented pedagogy' is depicted as compatible with both 'spiritual' and 'non-spiritual' curriculum orientations.

Educational theory and practice have been focusing on educating students as to “how to think.” Yet, contemporary neuroscience and psychological research reveal that many of our waking hours are spent in a state of “mind-wandering” characterized by uncontrolled thoughts that have little to do with our concrete present engagements. Research shows that mind-wandering has mostly negative effects on our well-being and performance. This paper explores the educational implications of this curricular blind spot for mind-wandering and implies that a student's mind internally produces content that presumably overrides the curriculum offered in the classroom. Based on Dewey's philosophy of education and cognitive theory, mind-wandering is depicted here as a two-layered habit that may entrench us in our past and possibly create internal resistance to educational change. Nested within a contemporary discourse of mindfulness practice, the article explores the pedagogical mechanisms of mindfulness as ways of rectifying both layers of this human predicament.

Educational theory and practice have been focusing on educating students as to “how to think.” Yet, contemporary neuroscience and psychological research reveal that many of our waking hours are spent in a state of “mind-wandering” characterized by uncontrolled thoughts that have little to do with our concrete present engagements. Research shows that mind-wandering has mostly negative effects on our well-being and performance. This paper explores the educational implications of this curricular blind spot for mind-wandering and implies that a student's mind internally produces content that presumably overrides the curriculum offered in the classroom. Based on Dewey's philosophy of education and cognitive theory, mind-wandering is depicted here as a two-layered habit that may entrench us in our past and possibly create internal resistance to educational change. Nested within a contemporary discourse of mindfulness practice, the article explores the pedagogical mechanisms of mindfulness as ways of rectifying both layers of this human predicament.

This paper investigates mindfulness as a case study of a ‘subjective turn’ in education reflecting a postsecular age. The practice of mindfulness originates in an ancient Buddhist teaching prescribed as part of the path to enlightenment. In spite of its origins, it is becoming widespread within diverse secularly conceived social and educational settings. The paper offers a historical review of this phenomenon and analyzes why and how mindfulness has become the spearhead within a burgeoning ‘contemplative turn’ in education. The thesis suggested is that ‘normal education’ follows ‘normal science’, yet science itself is now being shaken by its own venturing into the ‘dangerous’ waters of the religious experience. The paper reflects critically on the prices and merits of mindfulness in education as a practice shaped by its becoming measurable. It locates these processes as depicting the postsecular age’s blurring of boundaries between religiosity/secularity/education, subject/object, and science/healing/education.

This paper investigates mindfulness as a case study of a ‘subjective turn’ in education reflecting a postsecular age. The practice of mindfulness originates in an ancient Buddhist teaching prescribed as part of the path to enlightenment. In spite of its origins, it is becoming widespread within diverse secularly conceived social and educational settings. The paper offers a historical review of this phenomenon and analyzes why and how mindfulness has become the spearhead within a burgeoning ‘contemplative turn’ in education. The thesis suggested is that ‘normal education’ follows ‘normal science’, yet science itself is now being shaken by its own venturing into the ‘dangerous’ waters of the religious experience. The paper reflects critically on the prices and merits of mindfulness in education as a practice shaped by its becoming measurable. It locates these processes as depicting the postsecular age’s blurring of boundaries between religiosity/secularity/education, subject/object, and science/healing/education.

Wisdom traditions and evidence based science constitute two justificatory strands for the incorporation of contemplative practice in the curriculum. Each of these strands is developing its own rhetorics in order to make a case for its agenda. In this

Wisdom traditions and evidence based science constitute two justificatory strands for the incorporation of contemplative practice in the curriculum. Each of these strands is developing its own rhetorics in order to make a case for its agenda. In this

Higher education institutions have been accused of losing their moral orientation and failing to provide students with a meaningful educative experience. This paper exposes the roots of this problem within contradictions between two historical commitments of higher education: serving science and know thyself. The paper then develops a conceptual model of teaching practice as such. The model demonstrates the predominance of serving science, which leads to the compromising of ethics and meaning. It is then developed to show how self can be explicitly reclaimed by integrating the two epistemologies-ethics in teaching practice. Contemporary pedagogical examples are presented to demonstrate this approach.; * Critics argue that there is a moral crisis in Higher Education. * Higher Education entails two historical commitments: know thyself and serving science. * A historical and practical analysis demonstrates that self has become a null curriculum. * A conceptual pedagogical model based on attention shows how self can be reclaimed in teaching. * Examples of self-knowledge pedagogies demonstrate how meaning and ethics can be reclaimed.

Higher education institutions have been accused of losing their moral orientation and failing to provide students with a meaningful educative experience. This paper exposes the roots of this problem within contradictions between two historical commitments of higher education: serving science and know thyself. The paper then develops a conceptual model of teaching practice as such. The model demonstrates the predominance of serving science, which leads to the compromising of ethics and meaning. It is then developed to show how self can be explicitly reclaimed by integrating the two epistemologies-ethics in teaching practice. Contemporary pedagogical examples are presented to demonstrate this approach.; * Critics argue that there is a moral crisis in Higher Education. * Higher Education entails two historical commitments: know thyself and serving science. * A historical and practical analysis demonstrates that self has become a null curriculum. * A conceptual pedagogical model based on attention shows how self can be reclaimed in teaching. * Examples of self-knowledge pedagogies demonstrate how meaning and ethics can be reclaimed.

This book reconstructs the idea and practice of education. Rather than conceiving of education as a process we undergo in which our minds are shaped by a social vision, Oren Ergas turns this notion of education on its head, arguing instead that we ourselves construct education. The multitude of problems with formal education and schooling, such as violence, inequality, and low achievements, are then seen as reflections of problems of the mind, meaning that close study of the mind is necessary if these problems are to be successfully tackled. Through philosophy, neuroscience and psychology, this book proposes a new perspective on 'educational' theory, practice and research.

This book reconstructs the idea and practice of education. Rather than conceiving of education as a process we undergo in which our minds are shaped by a social vision, Oren Ergas turns this notion of education on its head, arguing instead that we ourselves construct education. The multitude of problems with formal education and schooling, such as violence, inequality, and low achievements, are then seen as reflections of problems of the mind, meaning that close study of the mind is necessary if these problems are to be successfully tackled. Through philosophy, neuroscience and psychology, this book proposes a new perspective on 'educational' theory, practice and research.

Findings from neuroscience and psychological research reveal that the mind’s default state is wandering bearing directly on our well-being. These findings raise difficult questions as to the premises underlying the curriculum rendered as a “mind-altering device” (Eisner, 1993). This article analyzes the direction of causality between “thinking” and “mind” underlying educational theory and practice. The analysis yields two complementary curriculum strands: (1) the first concerns a common conception of the curriculum as training the student in how to think. Its direction of causality thus works from thinking to mind as it handles the mind’s deliberate thinking. (2) the second, reverses the first strand’s direction of causality suggesting working from mind to thinking to handle the mind as wanderer. Its defining curriculum question shifts the axis from how to think to whether to think. This curriculum applies mind-alteringpedagogies grounded in “contemplative practice” (e.g., mindfulness, yoga, and tai chi).