Two replication studies test in Canada a field theory of the effect of consciousness on social change. The exogenous variable is the number of participants in the largest North American group practice of the Transcendental Meditation and TM-Sidhi program, in Iowa. The first study indicated a significant reduction in violent deaths (homicide, suicide, and motor vehicle fatalities), using both time series intervention analysis and transfer function analysis methods, in weeks following change in the exogenous variable during the period 1983 to 1985. The second study, using time series intervention analysis, gave during and after intervention periods a significant improvement in quality of life on an index composed of the behavioral variables available on a monthly basis for Canada from 1972 to 1986 - homicide, suicide, motor vehicle fatalities, cigarette consumption, and workers' days lost due to strikes. Implications of the findings for theory and social policy are noted briefly.
<p>Reviews progress toward the development of a cognitive theory of aptitude for learning and presents descriptive and prescriptive goals for aptitude theories. Preliminary hypotheses about the nature of cognitive processes in aptitude for learning from instruction are reviewed. 12 constituent points of the descriptive theory are presented. Some of these points are summary conclusions on much prior research, whereas others are less well supported at present. However, all contribute to the effort to describe learning and aptitude for learning in conformable terms. Some prescriptive implications of the theory, intended as hypotheses for instructional development and design research in particular locations, are also discussed. (102 ref)</p>
Several randomised controlled trials suggest that mindfulness-based approaches are helpful in preventing depressive relapse and recurrence, and the UK Government’s National Institute for Health and Clinical Excellence has recommended these interventions for use in the National Health Service. There are good grounds to suggest that mindfulness-based approaches are also helpful with anxiety disorders and a range of chronic physical health problems, and there is much clinical and research interest in applying mindfulness approaches to other populations and problems such as people with personality disorders, substance abuse, and eating disorders. We review the UK context for developments in mindfulness-based approaches and set out criteria for mindfulness teacher competence and training steps, as well as some of the challenges and future directions that can be anticipated in ensuring that evidence-based mindfulness approaches are available in health care and other settings.
A humanistic and transpersonal approach to personal growth necessitates careful inquiry into the often pathological world of egoistic functioning—where the psyche is engaged in a continual, defensive, and ruminative effort to assert the uniqueness, power, and positivity of an independent symbolic self. This article describes narrative research, conducted at the beginning of several undergraduate courses in personality theory, in which students (n = 229) were encouraged to introspect into the process of objectifying and evaluating the self. After undergoing brief mindfulness training, individuals spent 1 week journaling about salient upward and downward social comparisons, with particular attention to those experiences that triggered strong feelings of inferiority and superiority. Prototypic journal passages are quoted to illustrate central findings. Participants expressed a remarkably intense array of self-evaluative episodes, particularly along the dimensions of physical appearance and intellect. Discussion focuses on the very high frequency of social comparisons reported, the cyclical nature of self-evaluation and its implications for persistent suffering, and the spontaneous experiences of insight into ego transcendence and deeper levels of self-awareness. This work advances the humanistic project by detailing a novel mechanism for facilitating self-realization in an educational context.
This study explores two conflictingmodels of how patients experience mind-bodytherapies; these models frame the design of aclinical trial examining the effects of qigong (a traditional Chinese movementtherapy) on the immune systems of former cancerpatients. Data consist of ethnographic researchand in-depth interviews conducted at the Bostonteaching hospital where the trial is to takeplace. These interviews, with biomedicalresearchers who designed the trial and with theqigong master responsible for the qigong arm of the trial, reveal twofundamentally different understandings of howqigong is experienced and how thatexperience may be beneficial. The biomedicalteam sees qigong as a non-specifictherapy which combines relaxation and exercise. The qigong master, on the other hand,sees qigong as using specific movementsand visualizations to direct mental attentionto specific areas of the body. Thus while thebiomedical team frames qigong as a“mind-body” practice, the qigong masterframes it as a “mind-in-body” practice. This research suggests that the biomedicalnotion that mind-body therapies work byeliciting mental relaxation is only one way ofthinking about how patients experiencemodalities like qigong: indeed,characterizations of mind-body therapies whichemphasize a mental sense of relaxation may bespecific to biomedicine and the cultures whichsurround it. More broadly, the paper arguesthat gaps in understanding between researchersand practitioners may be hindering scientificefforts to assess therapies like qigong.It concludes by proposing that clinical trialsof traditional and alternative therapies buildethnographic inquiry about practitionerexperience into the design process.
This preliminary study examined whether the practice of mind–body techniques decreases symptoms of posttraumatic stress in adolescents. Posttraumatic Stress Reaction Index questionnaires were collected from 139 high school students in Kosovo who participated in a 6-week program that included meditation, biofeedback, drawings, autogenic training, guided imagery, genograms, movement, and breathing techniques. Three separate programs were held approximately 2 months apart. There was no control group. Posttraumatic stress scores significantly decreased after participation in the programs. These scores remained decreased in the 2 groups that participated in the follow-up study when compared to pretest measures. These data indicate that mind–body skills groups were effective in reducing posttraumatic stress symptoms in war-traumatized high school students.
Attention is a central theme in cognitive science — it exemplifies the links between the brain and behaviour, and binds psychology to the techniques of neuroscience. A visionary model suggested by Michael Posner described attention as a set of independent control networks. This challenged the previously held view of attention as a uniform concept. The idea that disparate attentional networks correlate with discrete neural circuitry and can be influenced by focal brain injuries, mental state and specific drugs has since been supported by converging data from several modern methodologies. Given the recent explosion in empirical data, attentional typologies provide powerful conceptual tools with which to contextualize and integrate these findings.
Planned and reflexive behaviors often occur in the presence of emotional stimuli and within the context of an individual's acute emotional state. Therefore, determining the manner in which emotion and attention interact is an important step toward understanding how we function in the real world. Participants in the current investigation viewed centrally displayed, task-irrelevant, face distractors (angry, neutral, happy) while performing a lateralized go/no-go continuous performance task. Lateralized go targets and no-go lures that did not spatially overlap with the faces were employed to differentially probe processing in the left (LH) and right (RH) cerebral hemispheres. There was a significant interaction between expression and hemisphere, with an overall pattern such that angry distractors were associated with relatively more RH inhibitory errors than neutral or happy distractors and happy distractors with relatively more LH inhibitory errors than angry or neutral distractors. Simple effects analyses confirmed that angry faces differentially interfered with RH relative to LH inhibition and with inhibition in the RH relative to happy faces. A significant three-way interaction further revealed that state anxiety moderated relations between emotional expression and hemisphere. Under conditions of low cognitive load, more intense anxiety was associated with relatively greater RH than LH impairment in the presence of both happy and threatening distractors. By contrast, under high load, only angry distractors produced greater RH than LH interference as a function of anxiety.
Teasing requires the ability to understand intention, nonliteral communication, pretense, and social context. Children with autism experience difficulty with such skills, and consequently, are expected to have difficulty with teasing. To better understand teasing concepts and behaviors, children with autism, their parents, and age and Verbal-IQ-matched comparison children and parents described concepts and experiences of teasing and engaged in a parent–child teasing interaction. The teasing of children with autism was less playful and provocative and focused less on social norms than that of comparison children. Similarly, parents of children with autism teased in less playful ways. Scores on a theory of mind task accounted for several of the observed differences. Discussion focused on the importance of understanding social context and playful behavior during teasing.
In this article, I argue that educators can utilize mindfulness practices to enhance the efficacy of anti-oppressive pedagogy. The philosophies of Wittgenstein and Nagarjuna provide a holistic human ontology and show that learning affects students at all levels: mind, body, emotion, and spirit. My analysis of the phenomenology of thinking reveals the modes of relationship to ideation. I have proposed mindfulness practice as a proven technique to address the non-cognitive forms of attachment to ideation that may remain in force despite the most thorough-going intellectual change. /// Dans cet article, l'auteure fait valoir que les enseignants peuvent utiliser des pratiques attentionnées pour augmenter l'efficacité de la pédagogie libertaire. Les philosophies de Wittgenstein et de Nagarjuna permettent une ontologie humaine holistique et démontrent que l'apprentissage affecte les étudiants sur tous les plans: l'intelligence, le corps, les émotions et l'esprit. Les analyses de la phénoménologie de la pensée révèlent les types de relation à l'idéation. La pratique attentionnée est proposée comme une technique qui a fait ses preuves pour traiter les formes d'attachement hors du champ cognitif à l'idéation qui demeure active malgré le plus profond changement intellectuel.
The authors examine the facet structure of mindfulness using five recently developed mindfulness questionnaires. Two large samples of undergraduate students completed mindfulness questionnaires and measures of other constructs. Psychometric properties of the mindfulness questionnaires were examined, including internal consistency and convergent and discriminant relationships with other variables. Factor analyses of the combined pool of items from the mindfulness questionnaires suggested that collectively they contain five clear, interpretable facets of mindfulness. Hierarchical confirmatory factor analyses suggested that at least four of the identified factors are components of an overall mindfulness construct and that the factor structure of mindfulness may vary with meditation experience. Mindfulness facets were shown to be differentially correlated in expected ways with several other constructs and to have incremental validity in the prediction of psychological symptoms. Findings suggest that conceptualizing mindfulness as a multifaceted construct is helpful in understanding its components and its relationships with other variables.
Most of the extant literature investigating the health effects of mindfulness interventions relies on wait-list control comparisons. The current article specifies and validates an active control condition, the Health Enhancement Program (HEP), thus providing the foundation necessary for rigorous investigations of the relative efficacy of Mindfulness Based Stress Reduction (MBSR) and for testing mindfulness as an active ingredient. 63 participants were randomized to either MBSR (n = 31) or HEP (n = 32). Compared to HEP, MBSR led to reductions in thermal pain ratings in the mindfulness- but not the HEP-related instruction condition (η(2) = .18). There were significant improvements over time for general distress (η(2) = .09), anxiety (η(2) = .08), hostility (η(2) = .07), and medical symptoms (η(2) = .14), but no effects of intervention. Practice was not related to change. HEP is an active control condition for MBSR while remaining inert to mindfulness. These claims are supported by results from a pain task. Participant-reported outcomes (PROs) replicate previous improvements to well-being in MBSR, but indicate that MBSR is no more effective than a rigorous active control in improving these indices. These results emphasize the importance of using an active control condition like HEP in studies evaluating the effectiveness of MBSR.
Reputation systems promote cooperation and deter antisocial behavior in groups. Little is known, however, about how and why people share reputational information. Here, we seek to establish the existence and dynamics of prosocial gossip, the sharing of negative evaluative information about a target in a way that protects others from antisocial or exploitative behavior. We present a model of prosocial gossip and the results of 4 studies testing the model's claims. Results of Studies 1 through 3 demonstrate that (a) individuals who observe an antisocial act experience negative affect and are compelled to share information about the antisocial actor with a potentially vulnerable person, (b) sharing such information reduces negative affect created by observing the antisocial behavior, and (c) individuals possessing more prosocial orientations are the most motivated to engage in such gossip, even at a personal cost, and exhibit the greatest reduction in negative affect as a result. Study 4 demonstrates that prosocial gossip can effectively deter selfishness and promote cooperation. Taken together these results highlight the roles of prosocial motivations and negative affective reactions to injustice in maintaining reputational information sharing in groups. We conclude by discussing implications for reputational theories of the maintenance of cooperation in human groups.
Studies of emotion signaling inform claims about the taxonomic structure, evolutionary origins, and physiological correlates of emotions. Emotion vocalization research has tended to focus on a limited set of emotions: anger, disgust, fear, sadness, surprise, happiness, and for the voice, also tenderness. Here, we examine how well brief vocal bursts can communicate 22 different emotions: 9 negative (Study 1) and 13 positive (Study 2), and whether prototypical vocal bursts convey emotions more reliably than heterogeneous vocal bursts (Study 3). Results show that vocal bursts communicate emotions like anger, fear, and sadness, as well as seldom-studied states like awe, compassion, interest, and embarrassment. Ancillary analyses reveal family-wise patterns of vocal burst expression. Errors in classification were more common within emotion families (e.g., 'self-conscious,' 'pro-social') than between emotion families. The three studies reported highlight the voice as a rich modality for emotion display that can inform fundamental constructs about emotion.
<p>Numerous studies have noted that depth psychology has been one of the most prevalent frameworks for the interpretation of Buddhism in the West. Similarly, many commentators have bemoaned the assimilation of Buddhist thought and practice into western psychological discourse. This paper argues, however, that such critiques often fail to adequately distinguish between reductive approaches that reduce Buddhist phenomena to psychological states, and dialogical enterprises that utilize psychology as a tool to extend, through dialogue, the aims of Buddhism. Through a focus on what I identify as "West Coast Vipassana," a distinctive current within the American Insight Community, I examine attempts to incorporate personal life into Buddhist practice. While there are numerous incidents of the reductive approach in the Buddhist-psychology interface, I interpret West Coast Vipassana as providing a more legitimate and dialogical or "skillful means" approach to Buddhist practice in a contemporary Western climate.</p>
- Classical Buddhist Contemplation Practices,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Insight (vipashyana, lhaktong),
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
<p>This article opens by noting that positive emotions do not fit existing models of emotions. Consequently, a new model is advanced to describe the form and function of a subset of positive emotions, including joy, interest, contentment, and love. This new model posits that these positive emotions serve to broaden an individual's momentary thought-action repertoire, which in turn has the effect of building that individual's physical, intellectual, and social resources. Empirical evidence to support this broaden-and-build model of positive emotions is reviewed, and implications for emotion regulation and health promotion are discussed.</p>
Research on temporal-order judgments, reference frames, discrimination tasks, and links to oculomotor control suggest important differences between inhibition of return (IOR) and attentional costs and benefits. Yet, it is generally assumed that IOR is an attentional effect even though there is little supporting evidence. The authors evaluated this assumption by examining how several factors that are known to influence attentional costs and benefits affect the magnitude of IOR: target modality, target intensity, and response mode. Results similar to those previously reported for attention were observed: IOR was greater for visual than for auditory targets, showed an inverse relationship with target intensity, and was equivalent for manual and saccadic responses. Important parallels between IOR and attentional costs and benefits are indicated, suggesting that, like attention, IOR may in part affect sensory-perceptual processes.
Who benefits most from making sacrifices for others? The current study provides one answer to this question by demonstrating the intrinsic benefits of sacrifice for people who are highly motivated to respond to a specific romantic partner's needs noncontingently, a phenomenon termed communal strength. In a 14-day daily-experience study of 69 romantic couples, communal strength was positively associated with positive emotions during the sacrifice itself, with feeling appreciated by the partner for the sacrifice, and with feelings of relationship satisfaction on the day of the sacrifice. Furthermore, feelings of authenticity for the sacrifice mediated these associations. Several alternative hypotheses were ruled out: The effects were not due to individuals higher in communal strength making qualitatively different kinds of sacrifices, being more positive in general, or being involved in happier relationships. Implications for research and theory on communal relationships and positive emotions are discussed.
One of the most important goals and outcomes of social life is to attain status in the groups to which we belong. Such face-to-face status is defined by the amount of respect, influence, and prominence each member enjoys in the eyes of the others. Three studies investigated personological determinants of status in social groups (fraternity, sorority, and dormitory), relating the Big Five personality traits and physical attractiveness to peer ratings of status. High Extraversion substantially predicted elevated status for both sexes. High Neuroticism, incompatible with male gender norms, predicted lower status in men. None of the other Big Five traits predicted status. These effects were independent of attractiveness, which predicted higher status only in men. Contrary to previous claims, women's status ordering was just as stable as men's but emerged later. Discussion focuses on personological pathways to attaining status and on potential mediators.