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Website of the Association for Contemplative Mind in Higher Education. The website includes a bibliography related to contemplative practice and contemplative education, including several papers written by fellows of the Association available as PDFs on the website.

Business Ethics through philosophy includes threeelements: ethical thought, meaning meditation; ethicaldefinition, referring to philosophical readings;ethical values, in reference to case work in practicalethics. The purpose of this article is to show how businessethics can be conceived as an ethical vision,nourished and integrated around a philosophicalviewpoint.

This project involves developing syllabi for two courses, an introduction to American Studies and an English Department senior seminar. It focuses on nature writers-not only literary authors, but natural and social scientists-who are also contemplatives: Henry David Thoreau, John Muir, Barry Lopez, Gary Snyder, Richard Nelson, Terry Tempest Williams, Linda Hogan and others. Themes explored in these texts include dwelling, home and universe, comparative traditions, science, travel, the lessons of history, embodiment, ecofeminism, green movements and environmental justice, and imaginative versions of landscape by the privileged juxtaposed to the lived experience of the disempowered. Since contemplation of nature is what most nature writers in fact do, students involve themselves as well in contemplative practice. They begin each class period with meditation as a centering exercise; write contemplative journal entries on their readings; and reflect deeply on these entries and turn them into papers. Further, the act of contemplation for nature writers does not end in solitude, but in emergence in a connection to the world. To this end, there is a community service component in these courses, compulsory in the introductory course and voluntary in the senior seminar.

Mindfulness meditation is increasingly recognized as a health promotion practice across many different kinds of settings. Concomitantly, contemplative education is being integrated into colleges and universities in order to enhance learning through reflection and personal insight. The confluence of these trends provides an opportunity to develop experiential curriculum that promotes both health and learning through the teaching of contemplative practices in higher education settings. Such curriculum, if indeed it is believed to be a valuable development in higher education, must not be reserved only for elite and highly competitive schools serving traditional college students, but must be integrated into campuses of all kinds and made accessible to any student. This emphasis on accessibility will need to consider the growing interest in contemplative learning across economic, religious, and ethnic groups, geographic contexts, and individual differences, including disability. The growth of contemplative curriculum in higher education will also need to be accompanied by meaningful and valid curriculum assessment methods in order to abide by the standards of contemporary university settings as it gently transforms many such settings. This article describes the development of an experiential course in mindfulness that was taught on two very different college campuses. The author's personal experiences and preparation for the course, the course content, the impact of the course on students, and reflections on contemplative practice as a movement in education are offered as an example of the potential for contemplative education in some unexpected places.

Meditation nowadays plays a part in mind/body medicine and in some branches of educational psychology. In ancient and medieval times, these functions formed a part of the humanities curriculum as it was taught in philosophical schools, monastic communities, and universities. This article claims that it is by returning to a holistic view of the functions of the humanities by means of meditative disciplines that the value and usefulness of the humanities can be most successfully integrated into Western life and institutions. In bringing about this perspective, teachers in the humanities have a great deal to learn from research in the cognitive neurosciences.

The goal of this course is to explore meditative and contemplative tradition in various cultures and spiritual traditions, and study the ways in which contemplative practice can contribute to psychotherapy, both indirectly through the meditative practice of the therapist, and directly through application in the therapy proper.

We have reached a moment in history when it is time to reenvision certain basic aspects of the existing models of teaching and research in higher education in order to foster a deeper knowledge of the nature of our existence as human beings in a world that is intricately interrelated on many levels. This article suggests that one way to accomplish this is to develop a new field of academic endeavor that takes account of the emerging scientific work on the neurological foundations of the concentrated and relaxed states of mind attained by meditation and by a variety of other human endeavors, and applies them directly to our lives. It is important that we do not study them only as objects divorced from our own experience, but bring our own subjectivities directly into the equation. The field I am proposing, "contemplative studies," would bridge the humanities, the sciences, and the creative arts in an effort to identify the varieties of contemplative experiences, to find meaningful scientific explanations for them, to cultivate firsthand knowledge of them, and to critically assess their nature and significance.

This article draws upon and integrates a number of distinct but overlapping areas of inquiry in the literature on teaching: teacher inquiry, reflective practice, spirituality and education, and contemplative practice. In it, we examine the implementation of a particular phenomenological form of teacher inquiry, the Descriptive Review, in an urban teacher preparation program. The authors participated in a longitudinal study of graduates of the program and are engaged in the continual examination of student work to assess the efficacy of the inquiry process in helping students overcome bias and habitual thinking, become more mindful of the basis of their professional judgments, and develop a moral framework that might help them resist dehumanizing and ineffective policies and imposed practices. The article includes the authors' autobiographical reflections about what brought them to this form of practice, a description of the theory and practice of the Descriptive Review as it is carried out in their teacher preparation graduate programs, a description of the urban context in which the work takes place, and a student narrative of practice, which is analyzed in relation to the theory of phenomenological inquiry. The conclusions are tentative; although the efficacy of the method is clearly demonstrated in the narratives that students produce about their inquiries into practice, the complex and challenging environments that new urban teachers are facing are problematic in terms of the capacity to develop contemplative practice.

Abstract Objective: This study examined whether mindfulness increased through participation in movement-based courses and whether changes in self-regulatory self-efficacy, mood, and perceived stress mediated the relationship between increased mindfulness and better sleep. Participants: 166 college students enrolled in the 2007–2008 academic year in 15 week classes in Pilates, Taiji quan, or GYROKINESIS. Methods: At beginning, middle, and end of the semester, participants completed measures of mindfulness, self-regulatory self-efficacy, mood, perceived stress, and sleep quality. Results: Total mindfulness scores and mindfulness subscales increased overall. Greater changes in mindfulness were directly related to better sleep quality at the end of the semester after adjusting for sleep disturbance at the beginning. Tiredness, Negative Arousal, Relaxation, and Perceived Stress mediated the effect of increased mindfulness on improved sleep. Conclusions: Movement-based courses can increase mindfulness. Increased mindfulness accounts for changes in mood and perceived stress, which explain, in part, improved sleep quality.

The inability to cope successfully with the enormous stress of medical education may lead to a cascade of consequences at both a personal and professional level. The present study examined the short-term effects of an 8-week meditation-based stress reduction intervention on premedical and medical students using a well-controlled statistical design. Findings indicate that participation in the intervention can effectively (1) reduce self-reported state and trait anxiety, (2) reduce reports of overall psychological distress including depression, (3) increase scores on overall empathy levels, and (4) increase scores on a measure of spiritual experiences assessed at termination of intervention. These results (5) replicated in the wait-list control group, (6) held across different experiments, and (7) were observed during the exam period. Future research should address potential long-term effects of mindfulness training for medical and premedical students.

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