@article{Schneider2017,
  author    = {Schneider, Hans Julius},
  title     = {Buddhist Meditation as a Mystical Practice},
  series = {Philosophia : philosophical quarterly of Israel},
  volume    = {45},
  journal   = {Philosophia : philosophical quarterly of Israel},
  publisher = {Springer},
  address   = {Dordrecht},
  issn      = {0048-3893},
  doi       = {10.1007/s11406-017-9925-x},
  pages     = {1621 -- 1622},
  year      = {2017},
  abstract  = {On the basis of many years of personal experience the paper describes Buddhist meditation (Zazen, Vipassanā) as a mystical practice. After a short discussion of the role of some central concepts (longing, suffering, and love) in Buddhism, William James' concept of religious experience is used to explain the goal of meditators as the achievement of a special kind of an experience of this kind. Systematically, its main point is to explain the difference between (on the one hand) a craving for pleasant 'mental events' in the sense of short-term moods, and (on the other) the long-term project of achieving a deep change in one's attitude to life as a whole, a change that allows the acceptance of suffering and death. The last part argues that there is no reason to call the discussed practice irrational in a negative sense. Changes of attitude of the discussed kind cannot be brought about by argument alone. Therefore, a considered use of age-old practices like meditation should be seen as an addition, not as an undermining of reason.},
  language  = {en}
}
@article{Schneider2017,
  author    = {Schneider, Hans Julius},
  title     = {Buddhist Meditation as a Mystical Practice},
  series = {Philosophia},
  volume    = {45},
  journal   = {Philosophia},
  publisher = {Springer},
  address   = {Dordrecht},
  issn      = {0048-3893},
  doi       = {10.1007/s11406-016-9783-y},
  pages     = {773 -- 787},
  year      = {2017},
  abstract  = {On the basis of many years of personal experience the paper describes Buddhist meditation (Zazen, Vipassanā) as a mystical practice. After a short discussion of the role of some central concepts (longing, suffering, and love) in Buddhism, William James' concept of religious experience is used to explain the goal of meditators as the achievement of a special kind of an experience of this kind. Systematically, its main point is to explain the difference between (on the one hand) a craving for pleasant 'mental events' in the sense of short-term moods, and (on the other) the long-term project of achieving a deep change in one's attitude to life as a whole, a change that allows the acceptance of suffering and death. The last part argues that there is no reason to call the discussed practice irrational in a negative sense. Changes of attitude of the discussed kind cannot be brought about by argument alone. Therefore, a considered use of age-old practices like meditation should be seen as an addition, not as an undermining of reason.},
  language  = {en}
}
@article{FatfoutaHeinze2022,
  author    = {Fatfouta, Ramzi and Heinze, Peter Eric},
  title     = {Do bigger egos mean bigger presence? Facets of grandiose narcissism and mindfulness},
  series = {Current Psychology},
  volume    = {42},
  journal   = {Current Psychology},
  publisher = {Springer},
  address   = {New York},
  issn      = {1046-1310},
  doi       = {10.1007/s12144-022-03115-w},
  pages     = {19795 -- 19807},
  year      = {2022},
  abstract  = {Broad sections of the population try to be more mindful, often with quite self-centered motives. It is therefore not surprising that there is growing interest in the investigation of narcissism and mindfulness. Despite theoretical and empirical ties, however, existing research on this association is scarce. In two studies (N = 3,134 and 403) with English- and German-speaking participants, we apply structural equation modeling (SEM) to examine the relationships between facets of grandiose narcissism and trait mindfulness. Across both studies and, using different narcissism and mindfulness measures, SEM consistently revealed opposing patterns for agentic and antagonistic narcissism, with agentic narcissism being positively related to trait mindfulness, and antagonistic narcissism being negatively related to it. Findings highlight the necessity to acknowledge the conceptual heterogeneity of narcissism when examining its relationship with trait mindfulness. Practical implications regarding how agentic and antagonistic narcissists might profit differently from mindfulness practice are discussed.},
  language  = {en}
}