In this study, we tested the validity of 2 popular assumptions about empathy: (a) empathy can be enhanced by oxytocin, a neuropeptide known to be crucial in affiliative behavior, and (b) individual differences in prosocial behavior are positively associated with empathic brain responses. To do so, we measured brain activity in a double-blind placebo-controlled study of 20 male participants either receiving painful stimulation to their own hand (self condition) or observing their female partner receiving painful stimulation to her hand (other condition). Prosocial behavior was measured using a monetary economic interaction game with which participants classified as prosocial (N = 12) or selfish (N = 6), depending on whether they cooperated with another player. Empathy-relevant brain activation (anterior insula) was neither enhanced by oxytocin nor positively associated with prosocial behavior. However, oxytocin reduced amygdala activation when participants received painful stimulation themselves (in the nonsocial condition). Surprisingly, this effect was driven by "selfish" participants. The results suggest that selfish individuals may not be as rational and unemotional as usually suggested, their actions being determined by their feeling anxious rather than by reason.
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Research in mindfulness-based methods with young people is just emerging in the practice/research literature. While much of this literature describes promising approaches that combine mindfulness with cognitive-behavioral therapy, this paper describes an innovative research-based group program that teaches young people in need mindfulness-based methods using arts-based methods. The paper presents qualitative research findings that illustrate how young people in need (children and youth involved with child protection and/or mental health systems) can benefit from a creative approach to mindfulness that can teach them emotional regulation, social and coping skills, and that can improve aspects of their self-awareness, self-esteem, and resilience.
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<p>A federal court held that a state law requiring one minute of meditation or prayer in the public schools is legal. (IRT)</p>
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Although individuals experience embarrassment as an unpleasant, negative emotion, the authors argue that expressions of embarrassment serve vital social functions, signaling the embarrassed individual's prosociality and fostering trust. Extending past research on embarrassment as a nonverbal apology and appeasement gesture, the authors demonstrate that observers recognize the expression of embarrassment as a signal of prosociality and commitment to social relationships. In turn, observers respond with affiliative behaviors toward the signaler, including greater trust and desire to affiliate with the embarrassed individual. Five studies tested these hypotheses and ruled out alternative explanations. Study 1 demonstrated that individuals who are more embarrassable also reported greater prosociality and behaved more generously than their less embarrassable counterparts. Results of Studies 2-5 revealed that observers rated embarrassed targets as being more prosocial and less antisocial relative to targets who displayed either a different emotion or no emotion. In addition, observers were more willing to give resources and express a desire to affiliate with these targets, and these effects were mediated by perceptions of the targets as prosocial.
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According to the Conceptual Act Theory of Emotion, the situated conceptualization used to construe a situation determines the emotion experienced. A neuroimaging experiment tested two core hypotheses of this theory: (1) different situated conceptualizations produce different forms of the same emotion in different situations, (2) the composition of a situated conceptualization emerges from shared multimodal circuitry distributed across the brain that produces emotional states generally. To test these hypotheses, the situation in which participants experienced an emotion was manipulated. On each trial, participants immersed themselves in a physical danger or social evaluation situation and then experienced fear or anger. According to Hypothesis 1, the brain activations for the same emotion should differ as a function of the preceding situation (after removing activations that arose while constructing the situation). According to Hypothesis 2, the critical activations should reflect conceptual processing relevant to the emotion in the current situation, drawn from shared multimodal circuitry underlying emotion. The results supported these predictions and demonstrated the compositional process that produces situated conceptualizations dynamically.
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This multimethod series of studies merges the literatures on gratitude and risk regulation to test a new process model of gratitude and relationship maintenance. We develop a measure of appreciation in relationships and use cross-sectional, daily experience, observational, and longitudinal methods to test our model. Across studies, we show that people who feel more appreciated by their romantic partners report being more appreciative of their partners. In turn, people who are more appreciative of their partners report being more responsive to their partners' needs (Study 1), and are more committed and more likely to remain in their relationships over time (Study 2). Appreciative partners are also rated by outside observers as relatively more responsive and committed during dyadic interactions in the laboratory, and these behavioral displays are one way in which appreciation is transmitted from one partner to the other (Study 3). These findings provide evidence that gratitude is important for the successful maintenance of intimate bonds.
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<p>The dynamic interactions among physiological rhythms imbedded in the heart rate signal can give valuable insights into autonomic modulation in conditions of reduced outward attention. Therefore, in this study we analyzed the heart rate variability (HRV) in different levels of practice in Zen meditation (Zazen). Nineteen subjects with variable experience took part in this study. In four special cases we collected both HRV and respiration data. The time series were analyzed in frequency domain and also using the Continuous Wavelet Transform, which detects changes in the time domain and in the frequency domain simultaneously. The shifts in the respiratory modulation of heart rate, or respiratory sinus arrhythmia (RSA), reflect the different levels of practice among practitioners with variable experience in Zazen; in turn the modulation of the RSA may reflect changes in the breathing pattern as in the parasympathetic outflow related to the quality and focus of attention in each stage.</p>
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Neurosurgical treatment of psychiatric disorders has been influenced by evolving neurobiological models of symptom generation. The advent of functional neuroimaging and advances in the neurosciences have revolutionized understanding of the functional neuroanatomy of psychiatric disorders. This article reviews neuroimaging studies of depression from the last 3 decades and describes an emerging neurocircuitry model of mood disorders, focusing on critical circuits of cognition and emotion, particularly those networks involved in the regulation of evaluative, expressive and experiential aspects of emotion. The relevance of this model for neurotherapeutics is discussed, as well as the role of functional neuroimaging of psychiatric disorders.
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Recent years have seen an explosion of interest in using neural oscillations to characterize the mechanisms supporting cognition and emotion. Oftentimes, oscillatory activity is indexed by mean power density in predefined frequency bands. Some investigators use broad bands originally defined by prominent surface features of the spectrum. Others rely on narrower bands originally defined by spectral factor analysis (SFA). Presently, the robustness and sensitivity of these competing band definitions remains unclear. Here, a Monte Carlo-based SFA strategy was used to decompose the tonic ("resting" or "spontaneous") electroencephalogram (EEG) into five bands: delta (1-5Hz), alpha-low (6-9Hz), alpha-high (10-11Hz), beta (12-19Hz), and gamma (>21Hz). This pattern was consistent across SFA methods, artifact correction/rejection procedures, scalp regions, and samples. Subsequent analyses revealed that SFA failed to deliver enhanced sensitivity; narrow alpha sub-bands proved no more sensitive than the classical broadband to individual differences in temperament or mean differences in task-induced activation. Other analyses suggested that residual ocular and muscular artifact was the dominant source of activity during quiescence in the delta and gamma bands. This was observed following threshold-based artifact rejection or independent component analysis (ICA)-based artifact correction, indicating that such procedures do not necessarily confer adequate protection. Collectively, these findings highlight the limitations of several commonly used EEG procedures and underscore the necessity of routinely performing exploratory data analyses, particularly data visualization, prior to hypothesis testing. They also suggest the potential benefits of using techniques other than SFA for interrogating high-dimensional EEG datasets in the frequency or time-frequency (event-related spectral perturbation, event-related synchronization/desynchronization) domains.
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<p>Cultivating Awareness and Resilience in Education (CARE) is a professional development program designed to reduce stress and improve teachers' performance. Two pilot studies examined program feasibility and attractiveness and preliminary evidence of efficacy. Study 1 involved educators from a high-poverty urban setting (n = 31). Study 2 involved student teachers and 10 of their mentors working in a suburban/semi-rural setting (n = 43) (treatment and control groups). While urban educators showed significant pre-post improvements in mindfulness and time urgency, the other sample did not, suggesting that CARE may be more efficacious in supporting teachers working in high-risk settings. (Contains 2 tables, 1 figure and 1 footnote.)</p>
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We discuss preliminary findings from a study that investigated the effectiveness of a Holistic Arts-Based Group Program (HAP) for the development of resilience in children in need. The HAP teaches mindfulness using arts-based methods, and aims to teach children how to understand their feelings and develop their strengths. We assessed the effectiveness of the HAP by using comparison and control groups, and standardized measures. We hypothesized that children who participated in the HAP would have better scores on resilience and self-concept compared with children who took part in an Arts and Crafts group (the comparison group), and children who were waiting to attend the HAP (the control group). A total of 36 children participated in the study; 20 boys aged 8–13 years and 16 girls aged 8–14 years. A mixed-designed MANOVA was conducted using scores from 21 participants. We found evidence that the HAP program was beneficial for the children in that they self-reported lower emotional reactivity (a resilience measure) post-intervention. No changes were noted for perceptions of self-concept. Consideration should be given to how we can attend to young people’s needs in relevant ways as resilience is a condition of a community’s ability to provide resources as much as it is part of an individual’s capacity for growth. Programs such as the HAP can engage children in a creative and meaningful process that is enjoyable and strengths-based.
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Objectives: Past research of the Five Facet Mindfulness Questionnaire (FFMQ) lacks clear results regarding its factorial validity, item fitting, mindfulness in the general population, and on the higher order structure of mindfulness. We derived an alternative two-factor higher order structure for the FFMQ, delineating the attentional and experiential aspects of mindfulness. Method: Data of 640 persons from the Austrian community were used for primary analyses, and data of 333 Austrian students were used for cross-validation. Confirmatory analyses and exploratory structural equation modeling (ESEM) were utilized to investigate psychometric and structural properties. Associations with related variables and indicators of mental health were examined. Results: Confirmatory models fitted only poorly on the full 39-item FFMQ. Fit was acceptable in an abridged 20-item version in both samples. The Nonreact scale had only weak psychometric properties. ESEM analyses suggested a good fit of two higher order factors and revealed structural differences between the samples. Beneficial effects of mindfulness appeared to be uniquely associated with the experiential aspects of mindfulness. Strategies of emotion regulation showed differential associations with the two higher order factors in the two samples. Conclusions: Our findings are relevant both with regard to conceptual issues on mindfulness and the assessment of mindfulness with the FFMQ. Replications in meditating samples and in patients are needed.
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Little is known about placebo effects with scientific precision. Poor methodology has confounded our understanding of the magnitude and even the existence of the placebo effect. Investigating placebo effects presents special research challenges including: the design of appropriate controls for studying placebo effects including separating such effects from natural history and regression to the mean, the need for large sample sizes to capture expected small effects, and the need to understand such potential effects from a patient's perspective. This article summarizes the methodology of an ongoing NIH-funded randomized controlled trial aimed at investigating whether the placebo effect in irritable bowel syndrome (IBS) exists and whether the magnitude of such an effect can be manipulated to vary in a manner analogous to “dose dependence.” The trial also uses an innovative combination of quantitative and qualitative methods.
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<p>The union of samatha (tranquility meditation) and vipasyana (insight meditation) is the unique Buddhist path to deliverance. This dissertation explores various schemes of samatha developed in distinct meditation systems, so as to analyze the different degrees of sam adhi which affect the power of insight in eradication of defilements. The nature of dhyana/jhana is explained quite different in the canonical and commentarial materials of Buddhist schools. How a meditator practices mindfulness of breathing is based on how a meditator interprets what the dhyana/jh ana is. This dissertation provides various possible explanations for the diverse dispositions of meditators in meditation practice. In insight meditation, when consciousness acts with skillful mental qualities, one is able to penetrate the true nature of all physical and mental phenomena; in the cycle of rebirth, consciousness links the present existence and the next. The different roles of consciousness in rebirth, and deliverance are investigated. This dissertation is mainly based on the Chinese Canon to examine key issues in meditation practice, revolving around the significance of tranquility meditation and insight meditation.</p>
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Dozens of studies in different nations have revealed that socioeconomic status only weakly predicts an individual's subjective well-being (SWB). These results imply that although the pursuit of social status is a fundamental human motivation, achieving high status has little impact on one's SWB. However, we propose that sociometric status-the respect and admiration one has in face-to-face groups (e.g., among friends or coworkers)-has a stronger effect on SWB than does socioeconomic status. Using correlational, experimental, and longitudinal methodologies, four studies found consistent evidence for a local-ladder effect: Sociometric status significantly predicted satisfaction with life and the experience of positive and negative emotions. Longitudinally, as sociometric status rose or fell, SWB rose or fell accordingly. Furthermore, these effects were driven by feelings of power and social acceptance. Overall, individuals' sociometric status matters more to their SWB than does their socioeconomic status.
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Mindfulness-based meditation interventions have become increasingly popular in contemporary psychology. Other closely related meditation practices include loving-kindness meditation (LKM) and compassion meditation (CM), exercises oriented toward enhancing unconditional, positive emotional states of kindness and compassion. This article provides a review of the background, the techniques, and the empirical contemporary literature of LKM and CM. The literature suggests that LKM and CM are associated with an increase in positive affect and a decrease in negative affect. Preliminary findings from neuroendocrine studies indicate that CM may reduce stress-induced subjective distress and immune response. Neuroimaging studies suggest that LKM and CM may enhance activation of brain areas that are involved in emotional processing and empathy. Finally, preliminary intervention studies support application of these strategies in clinical populations. It is concluded that, when combined with empirically supported treatments, such as cognitive-behavioral therapy, LKM and CM may provide potentially useful strategies for targeting a variety of different psychological problems that involve interpersonal processes, such as depression, social anxiety, marital conflict, anger, and coping with the strains of long-term caregiving.
Highlights
► We review the literature on loving-kindness and compassion meditation.
► Neuroendocrine studies suggest that compassion meditation reduces subjective distress and immune response to stress.
► Neuroimaging studies suggest that both meditation practices enhance activation of emotion centers of the brain.
► Preliminary intervention studies support the application of these strategies in clinical populations.
► We conclude that these techniques are effective for treating social anxiety, marital conflict, anger, and strains of long-term caregiving.
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