We have studied a number of long-term meditators in previous studies. The purpose of this study was to determine if there are differences in baseline brain function of experienced meditators compared to non-meditators. All subjects were recruited as part of an ongoing study of different meditation practices. We evaluated 12 advanced meditators and 14 non-meditators with cerebral blood flow (CBF) SPECT imaging at rest. Images were analyzed with both region of interest and statistical parametric mapping. The CBF of long-term meditators was significantly higher (p < .05) compared to non-meditators in the prefrontal cortex, parietal cortex, thalamus, putamen, caudate, and midbrain. There was also a significant difference in the thalamic laterality with long-term meditators having greater asymmetry. The observed changes associated with long-term meditation appear in structures that underlie the attention network and also those that relate to emotion and autonomic function.
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An Chinese language compilation of articles by various authors regarding the status and management of Tibetan environment, resources, and wildlife.
Chaotic conditions are a prevalent and threatening feature of social life. Five studies examined whether social class underlies divergent responses to perceptions of chaos in one's social environments and outcomes. The authors hypothesized that when coping with perceptions of chaos, lower class individuals tend to prioritize community, relative to upper class individuals, who instead tend to prioritize material wealth. Consistent with these predictions, when personally confronting chaos, lower class individuals were more communally oriented (Study 1), more connected with their community (Study 2), and more likely to volunteer for a community-building project (Study 3), compared to upper class individuals. In contrast, perceptions of chaos caused upper class individuals to express greater reliance on wealth (Study 4) and prefer financial gain over membership in a close-knit community (Study 5), relative to lower class individuals. These findings suggest that social class shapes how people respond to perceptions of chaos and cope with its threatening consequences.
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A recently published analysis by Lewis and Maslin (Lewis SL and Maslin MA (2015) Defining the Anthropocene. Nature 519: 171–180) has identified two new potential horizons for the Holocene−Anthropocene boundary: 1610 (associated with European colonization of the Americas), or 1964 (the peak of the excess radiocarbon signal arising from atom bomb tests). We discuss both of these novel suggestions, and consider that there is insufficient stratigraphic basis for the former, whereas placing the latter at the peak of the signal rather than at its inception does not follow normal stratigraphical practice. Wherever the boundary is eventually placed, it should be optimized to reflect stratigraphical evidence with the least possible ambiguity.
The decision to share resources is fundamental for cohesive societies. Humans can be motivated to give for many reasons. Some generosity incurs a definite cost, with no extrinsic reward to the act, but instead provides intrinsic satisfaction (labelled here as ‘altruistic’ giving). Other giving behaviours are done with the prospect of improving one's own situation via reciprocity, reputation, or public good (labelled here as ‘strategic’ giving). These contexts differ in the source, certainty, and timing of rewards as well as the inferences made about others' mental states. We executed a combined statistical map and coordinate-based fMRI meta-analysis of decisions to give (36 studies, 1150 participants). Methods included a novel approach for accommodating variable signal dropout between studies in meta-analysis. Results reveal consistent, cross-paradigm neural correlates of each decision type, commonalities, and informative differences. Relative to being selfish, altruistic and strategic giving activate overlapping reward networks. However, strategic decisions showed greater activity in striatal regions than altruistic choices. Altruistic giving, more than strategic, activated subgenual anterior cingulate cortex (sgACC). Ventromedial prefrontal cortex (vmPFC) is consistently involved during generous decisions and processing across a posterior to anterior axis differentiates the altruistic/strategic context. Posterior vmPFC was preferentially recruited during altruistic decisions. Regions of the ‘social brain’ showed distinct patterns of activity between choice types, reflecting the different use of theory of mind in the two contexts. We provide the consistent neural correlates of decisions to give, and show that many will depend on the source of incentives.
The decision to share resources is fundamental for cohesive societies. Humans can be motivated to give for many reasons. Some generosity incurs a definite cost, with no extrinsic reward to the act, but instead provides intrinsic satisfaction (labelled here as ‘altruistic’ giving). Other giving behaviours are done with the prospect of improving one's own situation via reciprocity, reputation, or public good (labelled here as ‘strategic’ giving). These contexts differ in the source, certainty, and timing of rewards as well as the inferences made about others' mental states. We executed a combined statistical map and coordinate-based fMRI meta-analysis of decisions to give (36 studies, 1150 participants). Methods included a novel approach for accommodating variable signal dropout between studies in meta-analysis. Results reveal consistent, cross-paradigm neural correlates of each decision type, commonalities, and informative differences. Relative to being selfish, altruistic and strategic giving activate overlapping reward networks. However, strategic decisions showed greater activity in striatal regions than altruistic choices. Altruistic giving, more than strategic, activated subgenual anterior cingulate cortex (sgACC). Ventromedial prefrontal cortex (vmPFC) is consistently involved during generous decisions and processing across a posterior to anterior axis differentiates the altruistic/strategic context. Posterior vmPFC was preferentially recruited during altruistic decisions. Regions of the ‘social brain’ showed distinct patterns of activity between choice types, reflecting the different use of theory of mind in the two contexts. We provide the consistent neural correlates of decisions to give, and show that many will depend on the source of incentives.
The ethical position underpinning decisionmaking is an important concern for conservation biologists when setting priorities for interventions. The recent debate on how best to protect nature has centered on contrasting intrinsic and aesthetic values against utilitarian and economic values, driven by an inevitable global rise in conservation conflicts. These discussions have primarily been targeted at species and ecosystems for success, without explicitly expressing concern for the intrinsic value and welfare of individual animals. In part, this is because animal welfare has historically been thought of as an impediment to conservation. However, practical implementations of conservation that provide good welfare outcomes for individuals are no longer conceptually challenging; they have become reality. This reality, included under the auspices of “compassionate conservation,” reflects an evolved ethic for sharing space with nature and is a major step forward for conservation.
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Most of the policy debate surrounding the actions needed to mitigate and adapt to anthropogenic climate change has been framed by observations of the past 150 years as well as climate and sea-level projections for the twenty-first century. The focus on this 250-year window, however, obscures some of the most profound problems associated with climate change. Here, we argue that the twentieth and twenty-first centuries, a period during which the overwhelming majority of human-caused carbon emissions are likely to occur, need to be placed into a long-term context that includes the past 20 millennia, when the last Ice Age ended and human civilization developed, and the next ten millennia, over which time the projected impacts of anthropogenic climate change will grow and persist. This long-term perspective illustrates that policy decisions made in the next few years to decades will have profound impacts on global climate, ecosystems and human societies — not just for this century, but for the next ten millennia and beyond.
Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the Five Facet Mindfulness Questionnaire (FFMQ). The authors investigated several aspects of the construct validity of the FFMQ in experienced meditators and nonmeditating comparison groups. Consistent with predictions, most mindfulness facets were significantly related to meditation experience and to psychological symptoms and well-being. As expected, relationships between the observing facet and psychological adjustment varied with meditation experience. Regression and mediation analyses showed that several of the facets contributed independently to the prediction of well-being and significantly mediated the relationship between meditation experience and well-being. Findings support the construct validity of the FFMQ in a combination of samples not previously investigated.
Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the Five Facet Mindfulness Questionnaire (FFMQ). The authors investigated several aspects of the construct validity of the FFMQ in experienced meditators and nonmeditating comparison groups. Consistent with predictions, most mindfulness facets were significantly related to meditation experience and to psychological symptoms and well-being. As expected, relationships between the observing facet and psychological adjustment varied with meditation experience. Regression and mediation analyses showed that several of the facets contributed independently to the prediction of well-being and significantly mediated the relationship between meditation experience and well-being. Findings support the construct validity of the FFMQ in a combination of samples not previously investigated.
Among many other enriching applications, contemplative pedagogy offers a unique opportunity to help students (and ourselves) become cognizant digital citizens, gaining insight into the subtle impacts, blind spots, and mistaken beliefs of our technology usage by directing our attention to them in a focused, well-structured learning environment. In this essay, I present the first of a series of “Smartphone Dis/Connect” exercises as a means to not only introduce contemplative pedagogy more generally, but also its specific application towards an especially poignant, stubborn, and potentially dangerous target. While a range of contemplative exercises are needed to focus on each impact, the symptom I wish to address here, and one in which a contemplative exercise proves immediately illuminating, is anxiety.
<p>Mindfulness meditation is increasingly recognized as a health promotion practice across many different kinds of settings. Concomitantly, contemplative education is being integrated into colleges and universities in order to enhance learning through reflection and personal insight. The confluence of these trends provides an opportunity to develop experiential curriculum that promotes both health and learning through the teaching of contemplative practices in higher education settings. Such curriculum, if indeed it is believed to be a valuable development in higher education, must not be reserved only for elite and highly competitive schools serving traditional college students, but must be integrated into campuses of all kinds and made accessible to any student. This emphasis on accessibility will need to consider the growing interest in contemplative learning across economic, religious, and ethnic groups, geographic contexts, and individual differences, including disability. The growth of contemplative curriculum in higher education will also need to be accompanied by meaningful and valid curriculum assessment methods in order to abide by the standards of contemporary university settings as it gently transforms many such settings. This article describes the development of an experiential course in mindfulness that was taught on two very different college campuses. The author's personal experiences and preparation for the course, the course content, the impact of the course on students, and reflections on contemplative practice as a movement in education are offered as an example of the potential for contemplative education in some unexpected places.</p>
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Mindfulness meditation is increasingly recognized as a health promotion practice across many different kinds of settings. Concomitantly, contemplative education is being integrated into colleges and universities in order to enhance learning through reflection and personal insight. The confluence of these trends provides an opportunity to develop experiential curriculum that promotes both health and learning through the teaching of contemplative practices in higher education settings. Such curriculum, if indeed it is believed to be a valuable development in higher education, must not be reserved only for elite and highly competitive schools serving traditional college students, but must be integrated into campuses of all kinds and made accessible to any student. This emphasis on accessibility will need to consider the growing interest in contemplative learning across economic, religious, and ethnic groups, geographic contexts, and individual differences, including disability. The growth of contemplative curriculum in higher education will also need to be accompanied by meaningful and valid curriculum assessment methods in order to abide by the standards of contemporary university settings as it gently transforms many such settings. This article describes the development of an experiential course in mindfulness that was taught on two very different college campuses. The author's personal experiences and preparation for the course, the course content, the impact of the course on students, and reflections on contemplative practice as a movement in education are offered as an example of the potential for contemplative education in some unexpected places.
In this chapter, Daniel Barbezat (Professor of Economics, Amherst College and Executive Director, The Center for Contemplative Mind in Society) and Allison Pingree (Director of Professional Pedagogy, Harvard University) provide an overview of the definition, intention, and benefits of contemplative exercises, and approaches to fostering these practices through university teaching and learning centers, with a cautionary note on possible problems, in hopes that these descriptions will stimulate interest and inquiry into contemplative and introspective exercises and enable further investigation and discovery.
As long as one of the central goals of higher education is to provide the means for our students to thrive as workers and citizens, colleges and universities will continually reallocate resources, departments and personnel in attempts to compete more effectively in global markets.
In order to make choices that lead to our well-being, we need discernment andunderstanding to determine the conditions that bring about positive outcomes and
the awareness to recognize them in order to act in ways that are congruent with our
well-being. This is a paper exploring the context of teaching undergraduates to understand the expression of their own desires in markets. In this paper, I will describe an
exercise that illustrates the concepts of Tibor Scitovsky’s work on well-being. Students
experience the concepts outlined by Scitovsky and come to understand them more
deeply through engaging with practices that allow them to directly experience the
embedded ideas. In addition, once they see the benefits from closely watching their
experience, they become more curious about cultivating attention and begin to inquire
more deeply into the nature of their desires and actions.
"Contemplative practices are used in just about every discipline--from physics to economics to history--and are found in every type of institution. Each year more and more faculty, education reformers, and leaders of teaching and learning centers seek out best practices in contemplative teaching, and now can find them here, brought to you by two of the foremost leaders and innovators on the subject. This book presents background information and ideas for the practical application of contemplative practices across the academic curriculum from the physical sciences to the humanities and arts. Examples of contemplative techniques included in the book are mindfulness, meditation, yoga, deep listening, contemplative reading and writing, and pilgrimage, including site visits and field trips." -- Publisher's website.
Contemplative pedagogy is a way for instructors to: empower students to integrate their own experience into the theoretical material they are being taught in order to deepen their understanding; help students to develop sophisticated problem-solving skills; support students’ sense of connection to and compassion for others; and engender inquiries into students’ most profound questions. Contemplative practices are used in just about every discipline—from physics to economics to history—and are found in every type of institution. Each year more and more faculty, education reformers, and leaders of teaching and learning centers seek out best practices in contemplative teaching, and now can find them here, brought to you by two of the foremost leaders and innovators on the subject. This book presents background information and ideas for the practical application of contemplative practices across the academic curriculum from the physical sciences to the humanities and arts. Examples of contemplative techniques included in the book are mindfulness, meditation, yoga, deep listening, contemplative reading and writing, and pilgrimage, including site visits and field trips.
<p>We report the results of a short programme of mindfulness training administered to adolescent boys in a classroom setting. Intervention and control groups (N = 155) were compared on measures of mindfulness, resilience and psychological well-being. Although the overall differences between the two groups failed to reach significance, we found that within the mindfulness group, there was a significant positive association between the amount of individual practice outside the classroom and improvement in psychological well-being and mindfulness. We also found that the improvement in well-being was related to personality variables (agreeableness and emotional stability). Most students reported enjoying and benefiting from the mindfulness training, and 74% said they would like to continue with it in the future. The results of this preliminary study are encouraging. Further work is needed to refine the training programme and undertake a definitive randomised controlled trial, using both subjective and objective outcome measures, with long-term follow-up.</p>
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Several exhibitions are giving Americans a chance to see the art of Tibet. An important show at the Metropolitan Museum of Art, “Sacred Visions: Early Painting from Tibet,” will unite for the first time a group of some 60 rare thangka paintings from the 11th to 15th centuries, when Buddhism was establishing itself in central Tibet. Similarly, this fall the Sackler Gallery, Washington, D.C., is showing an exhibition entitled “The Buddha's art of Healing: Tibetan Medical Paintings from Buryatia.” The way in which Tibetan illustrated texts depict healing is examined.
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