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Buddhadharma : Winter 2017
38 Buddhadharma: The PracTiTioner's QuarTerly term “McMindfulness” to express concerns over the growing com- mercialization of this ancient practice. Engaged Buddhists David Loy and Ronald Purser launched the term into popular currency with their 2013 Huffington Post article, “Beyond McMindfulness.” One of the main critiques of secular mindfulness is that the Pali Canon distinguishes between “right mindfulness” (samma sati) and “wrong mindfulness” (miccha sati), and that the former is always inextrica- bly linked to the whole of the noble eightfold path, particularly eth- ics and liberation. Another critique problematizes mindfulness primarily on the grounds of its complicity with socioeconomic structural injustice, denouncing the adoption of mindfulness in corporations and the military. These critiques revolve around two main rhetorical tropes: the “mindful sniper,” military personnel who have been trained to be more effective killers, and the “mindless worker,” employees who passively accept unjust economic systems. These critiques make the argument that teaching mindfulness in corporate or military contexts conflicts with other core Buddhist teachings of non-harm, right live- lihood, and interdependence. In the wake of these heated debates, some American Buddhists are forging new approaches to secular mindfulness. One response is the attempt to enrich secular mindfulness through more engagement with diversity, inclusion, and social justice perspectives. Another is a reengagement—both explicitly and implicitly—with Buddhist resources. For example, Dharma Punx teacher David Smith has called on the secular mindfulness community to engage more with photo | David Gabriel Fischer