The authors present an overview of the neural bases of emotion. They underscore the role of the prefrontal cortex (PFC) and amygdala in 2 broad approach- and withdrawal-related emotion systems. Components and measures of affective style are identified. Emphasis is given to affective chronometry and a role for the PFC in this process is proposed. Plasticity in the central circuitry of emotion is considered, and implications of data showing experience-induced changes in the hippocampus for understanding psychopathology and stress-related symptoms are discussed. Two key forms of affective plasticity are described--context and regulation. A role for the hippocampus in context-dependent normal and dysfunctional emotional responding is proposed. Finally, implications of these data for understanding the impact on neural circuitry of interventions to promote positive affect and on mechanisms that govern health and disease are considered.
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<p>Summary Although meditation has been practiced worldwide for centuries, there are no reports that it causes epilepsy or increases the predisposition to it. Medical care utilization statistics and clinical studies indicate that individuals who regularly practice the Transcendental Meditation technique have fewer problems of the nervous system and specifically show decreased symptoms of epilepsy. The frequency, amplitude, areas of activation, and effects of the EEG during the Transcendental Meditation technique are completely different from those of epilepsy. There is no evidence that the Transcendental Meditation technique increases glutamate, which has been associated with epilepsy. With regard to serotonin, the relationship of serotonin to epilepsy has to be viewed in the context of the abnormal brain tissue that causes epilepsy. The serotonin increases that may occur through meditation have been associated with only beneficial effects.</p>
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We investigated the impact of mindfulness training (MT) on working memory capacity (WMC) and affective experience. WMC is used in managing cognitive demands and regulating emotions. Yet, persistent and intensive demands, such as those experienced during high-stress intervals, may deplete WMC and lead to cognitive failures and emotional disturbances. We hypothesized that MT may mitigate these deleterious effects by bolstering WMC. We recruited 2 military cohorts during the high-stress predeployment interval and provided MT to 1 (MT, n = 31) but not the other group (military control group, MC, n = 17). The MT group attended an 8-week MT course and logged the amount of out-of-class time spent practicing formal MT exercises. The operation span task was used to index WMC at 2 testing sessions before and after the MT course. Although WMC remained stable over time in civilians (n = 12), it degraded in the MC group. In the MT group, WMC decreased over time in those with low MT practice time, but increased in those with high practice time. Higher MT practice time also corresponded to lower levels of negative affect and higher levels of positive affect (indexed by the Positive and Negative Affect Schedule). The relationship between practice time and negative, but not positive, affect was mediated by WMC, indicating that MT-related improvements in WMC may support some but not all of MT's salutary effects. Nonetheless, these findings suggest that sufficient MT practice may protect against functional impairments associated with high-stress contexts.
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Metacognition refers to any knowledge or cognitive process that monitors or controls cognition. We highlight similarities between metacognitive and executive control functions, and ask how these processes might be implemented in the human brain. A review of brain imaging studies reveals a circuitry of attentional networks involved in these control processes, with its source located in midfrontal areas. These areas are active during conflict resolution, error correction, and emotional regulation. A developmental approach to the organization of the anatomy involved in executive control provides an added perspective on how these mechanisms are influenced by maturation and learning, and how they relate to metacognitive activity.
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Many recent behavioral and neuroscientific studies have revealed the importance of investigating meditation states and traits to achieve an increased understanding of cognitive and affective neuroplasticity, attention and self-awareness, as well as for their increasingly recognized clinical relevance. The investigation of states and traits related to meditation has especially pronounced implications for the neuroscience of attention, consciousness, self-awareness, empathy and theory of mind. In this article we present the main features of meditation-based mental training and characterize the current scientific approach to meditation states and traits with special reference to attention and consciousness, in light of the articles contributed to this issue.
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In this paper I discuss how expressive behavior relates to personality and psychopathology, integrating recent findings from my laboratory and the insights of Charles Darwin on this topic. In the first part of the paper I challenge the view, in part espoused by Darwin, that humans are equipped to convey only a limited number of emotions with nonverbal behavior. Our lab has documented displays for several emotions, including embarrassment, love, desire, compassion, gratitude, and awe, to name just a few states that previously were thought not to possess a distinct display. I then present an argument for how individual differences in emotion, although fleeting, shape the social environment. This argument focuses on the functions of nonverbal display: to provide information to others, to evoke responses, and to serve as incentives of preceding or ensuing social behavior. This reasoning sets the stage for the study of the relationships between personality, psychopathology, and expressive behavior, to which I turn in the final part of the paper. Here I show that basic personality traits (e.g., extraversion, agreeableness) and psychological disorders (e.g., externalizing disorder in children, autism) have expressive signatures that shape social interactions and environments in profound ways that might perpetuate and transmit the trait or disorder.
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On the basis of the widespread belief that emotions underpin psychological adjustment, the authors tested 3 predicted relations between externalizing problems and anger, internalizing problems and fear and sadness, and the absence of externalizing problems and social-moral emotion (embarrassment). Seventy adolescent boys were classified into 1 of 4 comparison groups on the basis of teacher reports using a behavior problem checklist: internalizers, externalizers, mixed (both internalizers and externalizers), and nondisordered boys. The authors coded the facial expressions of emotion shown by the boys during a structured social interaction. Results supported the 3 hypotheses: (a) Externalizing adolescents showed increased facial expressions of anger, (b) on 1 measure internalizing adolescents showed increased facial expressions of fear, and (c) the absence of externalizing problems (or nondisordered classification) was related to increased displays of embarrassment. Discussion focused on the relations of these findings to hypotheses concerning the role of impulse control in antisocial behavior.
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<p>With his knack for making science intelligible for the layman, and his ability to illuminate scientific concepts through analogy and reference to personal experience, James Zull offers the reader an engrossing and coherent introduction to what neuroscience can tell us about cognitive development through experience, and its implications for education.Stating that educational change is underway and that the time is ripe to recognize that the primary objective of education is to understand human learning and that all other objectives depend on achieving this understanding, James Zull challenges the reader to focus on this purpose, first for her or himself, and then for those for whose learning they are responsible. The book is addressed to all learners and educators to the reader as self-educator embarked on the journey of lifelong learning, to the reader as parent, and to readers who are educators in schools or university settings, as well as mentors and trainers in the workplace.In this work, James Zull presents cognitive development as a journey taken by the brain, from an organ of organized cells, blood vessels, and chemicals at birth, through its shaping by experience and environment into potentially to the most powerful and exquisite force in the universe, the human mind.Zull begins his journey with sensory-motor learning, and how that leads to discovery, and discovery to emotion. He then describes how deeper learning develops, how symbolic systems such as language and numbers emerge as tools for thought, how memory builds a knowledge base, and how memory is then used to create ideas and solve problems. Along the way he prompts us to think of new ways to shape educational experiences from early in life through adulthood, informed by the insight that metacognition lies at the root of all learning.At a time when we can expect to change jobs and careers frequently during our lifetime, when technology is changing society at break-neck speed, and we have instant access to almost infinite information and opinion, he argues that self-knowledge, awareness of how and why we think as we do, and the ability to adapt and learn, are critical to our survival as individuals; and that the transformation of education, in the light of all this and what neuroscience can tell us, is a key element in future development of healthy and productive societies.</p>
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Individuals differ dramatically in the quality and intensity of their response to affectively evocative stimuli. On the basis of prior theory and research, we hypothesized that these individual differences are related to variation in activation of the left and right frontal brain regions. We recorded baseline brain electrical activity from subjects on two occasions 3 weeks apart. Immediately following the second recording, subjects were exposed to brief positive and negative emotional film clips. For subjects whose frontal asymmetry was stable across the 3-week period, greater left frontal activation was associated with reports of more intense positive affect in response to the positive films, whereas greater right frontal activation was associated with more intense reports of negative affect in response to the negative film clips. The methodological and theoretical implications of these data are discussed.
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The development of social emotions such as compassion is crucial for successful social interactions as well as for the maintenance of mental and physical health, especially when confronted with distressing life events. Yet, the neural mechanisms supporting the training of these emotions are poorly understood. To study affective plasticity in healthy adults, we measured functional neural and subjective responses to witnessing the distress of others in a newly developed task (Socio-affective Video Task). Participants’ initial empathic responses to the task were accompanied by negative affect and activations in the anterior insula and anterior medial cingulate cortex—a core neural network underlying empathy for pain. Whereas participants reacted with negative affect before training, compassion training increased positive affective experiences, even in response to witnessing others in distress. On the neural level, we observed that, compared with a memory control group, compassion training elicited activity in a neural network including the medial orbitofrontal cortex, putamen, pallidum, and ventral tegmental area—brain regions previously associated with positive affect and affiliation. Taken together, these findings suggest that the deliberate cultivation of compassion offers a new coping strategy that fosters positive affect even when confronted with the distress of others.
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Recent studies have identified a distributed network of brain regions thought to support cognitive reappraisal processes underlying emotion regulation in response to affective images, including parieto-temporal regions and lateral/medial regions of prefrontal cortex (PFC). A number of these commonly activated regions are also known to underlie visuospatial attention and oculomotor control, which raises the possibility that people use attentional redeployment rather than, or in addition to, reappraisal as a strategy to regulate emotion. We predicted that a significant portion of the observed variance in brain activation during emotion regulation tasks would be associated with differences in how participants visually scan the images while regulating their emotions. We recorded brain activation using fMRI and quantified patterns of gaze fixation while participants increased or decreased their affective response to a set of affective images. fMRI results replicated previous findings on emotion regulation with regulation differences reflected in regions of PFC and the amygdala. In addition, our gaze fixation data revealed that when regulating, individuals changed their gaze patterns relative to a control condition. Furthermore, this variation in gaze fixation accounted for substantial amounts of variance in brain activation. These data point to the importance of controlling for gaze fixation in studies of emotion regulation that use visual stimuli.
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<p>With each eye fixation, we experience a richly detailed visual world. Yet recent work on visual integration and change direction reveals that we are surprisingly unaware of the details of our environment from one view to the next: we often do not detect large changes to objects and scenes ('change blindness'). Furthermore, without attention, we may not even perceive objects ('inattentional blindness'). Taken together, these findings suggest that we perceive and remember only those objects and details that receive focused attention. In this paper, we briefly review and discuss evidence for these cognitive forms of 'blindness'. We then present a new study that builds on classic studies of divided visual attention to examine inattentional blindness for complex objects and events in dynamic scenes. Our results suggest that the likelihood of noticing an unexpected object depends on the similarity of that object to other objects in the display and on how difficult the priming monitoring task is. Interestingly, spatial proximity of the critical unattended object to attended locations does not appear to affect detection, suggesting that observers attend to objects and events, not spatial positions. We discuss the implications of these results for visual representations and awareness of our visual environment.</p>
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Participants in the dialogue between science and Buddhism have long modeled their discussion primarily on the idea of convergence, the premise that the most significant comparisons are those that reveal common ground. This is by no means the only model for comparative discussion, and I would argue that in the case of Buddhism and science it is deeply flawed. Instead, another model—one based on mutual challenge, in which the two sides are able to shed light on each other precisely because of their differences—offers what I see as a more potentially fruitful alternative.
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Cultivation of mindfulness, the nonjudgmental awareness of experiences in the present moment, produces beneficial effects on well-being and ameliorates psychiatric and stress-related symptoms. Mindfulness meditation has therefore increasingly been incorporated into psychotherapeutic interventions. Although the number of publications in the field has sharply increased over the last two decades, there is a paucity of theoretical reviews that integrate the existing literature into a comprehensive theoretical framework. In this article, we explore several components through which mindfulness meditation exerts its effects: (a) attention regulation, (b) body awareness, (c) emotion regulation (including reappraisal and exposure, extinction, and reconsolidation), and (d) change in perspective on the self. Recent empirical research, including practitioners’ self-reports and experimental data, provides evidence supporting these mechanisms. Functional and structural neuroimaging studies have begun to explore the neuroscientific processes underlying these components. Evidence suggests that mindfulness practice is associated with neuroplastic changes in the anterior cingulate cortex, insula, temporo-parietal junction, fronto-limbic network, and default mode network structures. The authors suggest that the mechanisms described here work synergistically, establishing a process of enhanced self-regulation. Differentiating between these components seems useful to guide future basic research and to specifically target areas of development in the treatment of psychological disorders.
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<p>Successful human social interaction depends on our capacity to understand other people's mental states and to anticipate how they will react to our actions. Despite its importance to the human condition, the exact mechanisms underlying our ability to understand another's actions, feelings, and thoughts are still a matter of conjecture. Here, we consider this problem from philosophical, psychological, and neuroscientific perspectives. In a critical review, we demonstrate that attempts to draw parallels across these complementary disciplines is premature: The second-person perspective does not map directly to Interaction or Simulation theories, online social cognition, or shared neural network accounts underlying action observation or empathy. Nor does the third-person perspective map onto Theory-Theory (TT), offline social cognition, or the neural networks that support Theory of Mind (ToM). Moreover, we argue that important qualities of social interaction emerge through the reciprocal interplay of two independent agents whose unpredictable behavior requires that models of their partner's internal state be continually updated. This analysis draws attention to the need for paradigms in social neuroscience that allow two individuals to interact in a spontaneous and natural manner and to adapt their behavior and cognitions in a response contingent fashion due to the inherent unpredictability in another person's behavior. Even if such paradigms were implemented, it is possible that the specific neural correlates supporting such reciprocal interaction would not reflect computation unique to social interaction but rather the use of basic cognitive and emotional processes combined in a unique manner. Finally, we argue that given the crucial role of social interaction in human evolution, ontogeny, and every-day social life, a more theoretically and methodologically nuanced approach to the study of real social interaction will nevertheless help the field of social cognition to evolve.</p>
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<p>Previous voxel-based morphometry (VBM) studies have revealed that meditation is associated with structural brain changes in regions underlying cognitive processes that are required for attention or mindfulness during meditation. This VBM study examined brain changes related to the practice of an emotion-oriented meditation: loving-kindness meditation (LKM). A 3 T magnetic resonance imaging (MRI) scanner captured images of the brain structures of 25 men, 10 of whom had practiced LKM in the Theravada tradition for at least 5 years. Compared with novices, more gray matter volume was detected in the right angular and posterior parahippocampal gyri in LKM experts. The right angular gyrus has not been previously reported to have structural differences associated with meditation, and its specific role in mind and cognitive empathy theory suggests the uniqueness of this finding for LKM practice. These regions are important for affective regulation associated with empathic response, anxiety and mood. At the same time, gray matter volume in the left temporal lobe in the LKM experts appeared to be greater, an observation that has also been reported in previous MRI meditation studies on meditation styles other than LKM. Overall, the findings of our study suggest that experience in LKM may influence brain structures associated with affective regulation.</p>
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This article explores the concept of interiority as it relates to education and contemplation. Primarily, four general dimensions of consciousness related to learning are examined: presence, clarity, detachment, and resilience. The direct experience of these states and processes are described and explored in light of contemporary research on the neuro-physiologic correlates of various contemplative practices. This neurophenomenological approach considers the evidence and argument for the value of contemplation in education.
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Ambivalence is widely assumed to prolong grief. To examine this hypothesis, the authors developed a measure of ambivalence based on an algorithmic combination of separate positive and negative evaluations of one's spouse. Preliminary construct validity was evidenced in relation to emotional difficulties and to facial expressions of emotion. Bereaved participants, relative to a nonbereaved comparison sample, recollected their relationships as better adjusted but were more ambivalent. Ambivalence about spouses was generally associated with increased distress and poorer perceived health but did not predict long-term grief outcome once initial outcome was controlled. In contrast, initial grief and distress predicted increased ambivalence and decreased Dyadic Adjustment Scale scores at 14 months postloss, regardless of initial scores on these measures. Limitations and implications of the findings are discussed.
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<p>Buddhists have enjoyed the benefits of meditation for millennia. Here, renowned Buddhist teacher Yongey Mingyur invites us to join him in unlocking the secrets behind this practice. Working with neuroscientists at the Waisman Laboratory for Brain Imaging and Behavior, Yongey Mingyur provides insights into modern research indicating that systematic training in meditation can enhance activity in areas of the brain associated with happiness and compassion. He has also worked with physicists across the country to develop a scientifically based interpretation of the Buddhist understanding of the nature of reality. Yongey Mingyur weaves together the principles of Tibetan Buddhism, neuroscience, and quantum physics in a way that will change the way we understand the human experience. Using the basic meditation practices he provides, we can discover paths through everyday problems, transforming obstacles into opportunities to recognize the unlimited potential of our own minds.--From publisher description.</p>
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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Physics and Buddhism,
- Neuroscience and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Neuroscience and Contemplation,
- Physics and Contemplation,
- Literature of Buddhist Contemplation,
- Introductions to Buddhist Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
To monitor the environment for social threat humans must build affective evaluations of others. These evaluations are malleable and to a high degree shaped by responses engendered by specific social encounters. The precise neuronal mechanism by which these evaluations are constructed is poorly understood. We tested a hypothesis that conjoint activity in amygdala and fusiform gyrus would correlate with acquisition of social stimulus value. We tested this using a reinforcement learning algorithm, Q-learning, that assigned values to faces as a function of a history of pairing, or not pairing, with aversive shocks. Behaviourally, we observed a correlation between conditioning induced changes in skin conductance response (SCR) and subjective ratings for likeability of faces. Activity in both amygdala and fusiform gyrus (FG) correlated with the output of the reinforcement learning algorithm parameterized by these ratings. In amygdala, this effect was greater for averted than direct gaze faces. Furthermore, learning-related activity change in these regions correlated with SCR and subjective ratings. We conclude that amygdala and fusiform encode affective value in a manner that closely approximates a standard computational solution to learning.
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