<p>Despite the fact that the various Tibetan Buddhist traditions developed substantive ethical systems on the personal, interpersonal and social levels, they did not develop systematic theoretical reflections on the nature and scope of ethics. Precisely because very little attention is devoted to the nature of ethical concepts, problems are created for modern scholars who are thus hindered in making comparisons between Buddhist and Western ethics. This paper thus examines the continuity between meditation and daily life in the context of understanding the ethical character of meditation as practiced by Tibetan Buddhists. The discussion is largely limited to the practice of meditation as taught in the lam rim (or Gradual Stages of the Path).</p>
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In this article, the authors elaborate on 3 ideas advanced in P. Rozin and A. B. Cohen's (2003) innovative study of facial expression. Taking a cue from their discovery of new expressive behaviors (e.g., the narrowed eyebrows), the authors review recent studies showing that emotions are conveyed in more channels than usually studied, including posture, gaze patterns, voice, and touch. Building on their claim that confusion has a distinct display, the authors review evidence showing distinct displays for 3 self-conscious emotions (embarrassment, shame, and pride), 5 positive emotions (amusement, desire, happiness, love, interest), and sympathy and compassion. Finally, the authors offer a functional definition of emotion to integrate these findings on "new" displays and emotions.
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Past studies have documented interpersonal benefits of natural environments. Across four studies, we tested the hypothesis that exposure to more beautiful nature, relative to less beautiful nature, increases prosocial behavior. Study 1 yielded correlational evidence indicating that participants prone to perceiving natural beauty reported greater prosocial tendencies, as measured by agreeableness, perspective taking, and empathy. In Studies 2 and 3, exposure to more beautiful images of nature (versus less beautiful images of nature) led participants to be more generous and trusting. In Study 4, exposure to more beautiful (versus less beautiful) plants in the laboratory room led participants to exhibit increased helping behavior. Across studies, we provide evidence that positive emotions and tendencies to perceive natural beauty mediate and moderate the association between beauty and prosociality. The current studies extend past research by demonstrating the unique prosocial benefits of beautiful nature.
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Emotions seem to play a critical role in moral judgment. However, the way in which emotions exert their influence on moral judgments is still poorly understood. This study proposes a novel theoretical approach suggesting that emotions influence moral judgments based on their motivational dimension. We tested the effects of two types of induced emotions with equal valence but with different motivational implications (anger and disgust), and four types of moral scenarios (disgust-related, impersonal, personal, and beliefs) on moral judgments. We hypothesized and found that approach motivation associated with anger would make moral judgments more permissible, while disgust, associated with withdrawal motivation, would make them less permissible. Moreover, these effects varied as a function of the type of scenario: the induced emotions only affected moral judgments concerning impersonal and personal scenarios, while we observed no effects for the other scenarios. These findings suggest that emotions can play an important role in moral judgment, but that their specific effects depend upon the type of emotion induced. Furthermore, induced emotion effects were more prevalent for moral decisions in personal and impersonal scenarios, possibly because these require the performance of an action rather than making an abstract judgment. We conclude that the effects of induced emotions on moral judgments can be predicted by taking their motivational dimension into account. This finding has important implications for moral psychology, as it points toward a previously overlooked mechanism linking emotions to moral judgments.
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Recent evidence suggests that perceptions of social class rank influence a variety of social cognitive tendencies, from patterns of causal attribution to moral judgment. In the present studies we tested the hypotheses that upper-class rank individuals would be more likely to endorse essentialist lay theories of social class categories (i.e., that social class is founded in genetically based, biological differences) than would lower-class rank individuals and that these beliefs would decrease support for restorative justice--which seeks to rehabilitate offenders, rather than punish unlawful action. Across studies, higher social class rank was associated with increased essentialism of social class categories (Studies 1, 2, and 4) and decreased support for restorative justice (Study 4). Moreover, manipulated essentialist beliefs decreased preferences for restorative justice (Study 3), and the association between social class rank and class-based essentialist theories was explained by the tendency to endorse beliefs in a just world (Study 2). Implications for how class-based essentialist beliefs potentially constrain social opportunity and mobility are discussed.
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<p>The purpose of this article is to show how meditation can be used to help a student to become an ethical person. Discursive and non-discursive meditation give the student an awareness of ethical issues and lead to the discovery and application of models of ethical conduct. In part one, the student is led through non-discursive meditation to discover him/her self as an ethical person. The student is also given the tools to explore ethical issues. Part two discusses a transition stage from non-discursive to discursive meditation. The student is led to use non-discursive meditation to construct an ethical value system and apply it to his/her own life. An art medium is especially helpful at this stage. Discursive meditation gives the chance for the student to compare who he/she is with what he/she should be. Part three discusses four elements in the construction of an ethical vision with discursive meditaton: First, a picture of reality; second, models of ethical rules; third, models of ethical conduct; fourth, current personal and social values. The conclusion contains a description of the ethical person.</p>
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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.
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<p>A guide to Ashtanga Yoga. It outlines the ethical principles and philosophy underlying the discipline, explains important terms and concepts, and guides the reader through Ashtanga's Sun Salutations and the subsequent primary sequence of forty-two asanas, or poses, describing how to execute each position and what benefits each provides.</p>
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