The effects of randomization to mindfulness training (MT) or to a waitlist-control condition on psychological and physiological indicators of teachers’ occupational stress and burnout were examined in 2 field trials. The sample included 113 elementary and secondary school teachers (89% female) from Canada and the United States. Measures were collected at baseline, post-program, and 3-month follow-up; teachers were randomly assigned to condition after baseline assessment. Results showed that 87% of teachers completed the program and found it beneficial. Teachers randomized to MT showed greater mindfulness, focused attention and working memory capacity, and occupational self-compassion, as well as lower levels of occupational stress and burnout at post-program and follow-up, than did those in the control condition. No statistically significant differences due to MT were found for physiological measures of stress. Mediational analyses showed that group differences in mindfulness and self-compassion at post-program mediated reductions in stress and burnout as well as symptoms of anxiety and depression at follow-up. Implications for teaching and learning are discussed.
The effects of randomization to mindfulness training (MT) or to a waitlist-control condition on psychological and physiological indicators of teachers’ occupational stress and burnout were examined in 2 field trials. The sample included 113 elementary and secondary school teachers (89% female) from Canada and the United States. Measures were collected at baseline, post-program, and 3-month follow-up; teachers were randomly assigned to condition after baseline assessment. Results showed that 87% of teachers completed the program and found it beneficial. Teachers randomized to MT showed greater mindfulness, focused attention and working memory capacity, and occupational self-compassion, as well as lower levels of occupational stress and burnout at post-program and follow-up, than did those in the control condition. No statistically significant differences due to MT were found for physiological measures of stress. Mediational analyses showed that group differences in mindfulness and self-compassion at post-program mediated reductions in stress and burnout as well as symptoms of anxiety and depression at follow-up. Implications for teaching and learning are discussed. (PsycINFO Database Record (c) 2019 APA, all rights reserved)
The effects of randomization to mindfulness training (MT) or to a waitlist-control condition on psychological and physiological indicators of teachers’ occupational stress and burnout were examined in 2 field trials. The sample included 113 elementary and secondary school teachers (89% female) from Canada and the United States. Measures were collected at baseline, post-program, and 3-month follow-up; teachers were randomly assigned to condition after baseline assessment. Results showed that 87% of teachers completed the program and found it beneficial. Teachers randomized to MT showed greater mindfulness, focused attention and working memory capacity, and occupational self-compassion, as well as lower levels of occupational stress and burnout at post-program and follow-up, than did those in the control condition. No statistically significant differences due to MT were found for physiological measures of stress. Mediational analyses showed that group differences in mindfulness and self-compassion at post-program mediated reductions in stress and burnout as well as symptoms of anxiety and depression at follow-up. Implications for teaching and learning are discussed.
<p>This article outlines some of the potential problems and objections to an exchange between Buddhism and science and offers solutions by rethinking about the nature and practice of both disciplines. (Zach Rowinski 2004-05-17)</p>
Oxygen consumption, heart rate, skin resistance, and electroenceph-alograph measurements were recorded before, during, and after subjects practiced a technique called transcendental meditation. There were significant changes between the control period and the meditation period in all measurements. During meditation, oxygen consumption and heart rate decreased, skin resistance increased, and the electroencephalogram showed specific changes in certain frequencies. These results seem to distinguish the state produced by transcendental meditation from commonly encountered states of consciousness and suggest that it may have practical applications.
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In this webcast, B. Alan Wallace, a scholar of Buddhism and science, looks at the history and philosophy of science. Drawing extensively on his background in the cognitive and physical sciences, he argues that subjectivity and consciousness have been systematically overlooked in the scientific pursuit of understanding reality, or, in other words, consciousness is "retinal blind spot" in our understanding of the universe. Based on his background in Buddhist and other contemplative traditions he offers a method of exploring the nature and origins of consciousness. (Zach Rowinski 2004-05-19)
<p>Founder of the Santa Barbara Institute for the Interdisciplinary Study of Consciousness Alan Wallace outlines some of the impediments in both the history of science, as well as in modern cognitive science to developing a science of consciousness. While modern science has struggled to study consciousness directly, the Buddhist contemplative tradition has been formulating and practicing ways to investigate the nature and functions of consciousness for centuries. Specifically, Alan Wallace suggests the West has developed neither a <em>pure</em> science of consciousness in terms of a science of its origins, functions, and nature, nor has West developed an <em>applied</em> science of consciousness, or a science of how consciousness can be refined for cultivating eudaimonia, enhanced attention, a greater sense of empathy, and so forth. (Zach Rowinski 2004-06-08)</p>
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In this book Alan Wallace, a scholar and practitioner of Buddhism and with a background in science, argues for a new science of consciousness that takes subjectivity into account. He makes the point that consciousness is an unexplored and important domain of human existence and that current scientific paradigms systematically prevent its thorough investigation because of its own materialistic assumptions. The beginning of the book looks at the history and development of scientific materialism and its origins in Christian Europe during the scientific revolution. The author looks the history of scientific attempts at introspection, as well as modern criticisms of the possibility of observing the mind. Wallace proposes a new model for exploring consciousness guided by the insights of the world's contemplative traditions, focussing primarly on the Buddhist works attributed to Buddhaghosa, Asaṅga, and Padmasambhava. In the third section of the book, Wallace outlines the modern resistance to a science of observing the mind and documents the widespread influence of scientific materialism in the contemporary culture. (Zach Rowinski 2004-05-18)
<p>In this book Alan Wallace, a scholar and practitioner of Buddhism and with a background in science, argues for a new science of consciousness that takes subjectivity into account. He makes the point that consciousness is an unexplored and important domain of human existence and that current scientific paradigms systematically prevent its thorough investigation because of its own materialistic assumptions. The beginning of the book looks at the history and development of scientific materialism and its origins in Christian Europe during the scientific revolution. The author looks the history of scientific attempts at introspection, as well as modern criticisms of the possibility of observing the mind. Wallace proposes a new model for exploring consciousness guided by the insights of the world's contemplative traditions, focussing primarly on the Buddhist works attributed to Buddhaghosa, Asaṅga, and Padmasambhava. In the third section of the book, Wallace outlines the modern resistance to a science of observing the mind and documents the widespread influence of scientific materialism in the contemporary culture. (Zach Rowinski 2004-05-18)</p>
This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion. It draws careful distinctions between four elements of the scientific tradition: science itself, scientific realism, scientific materialism, and scientism. Arguing that the metaphysical doctrine of scientific materialism has taken on the role of ersatz-religion for its adherents, it traces its development from its Greek and Judeo-Christian origins, focusing on the interrelation between the Protestant Reformation and the Scientific Revolution. It also looks at scientists' long term resistance to the firsthand study of consciousness and details the ways in which subjectivity has been deemed taboo within the scientific community. In conclusion, the book draws on William James's idea for a “science of religion” that would study the nature of religious and, in particular, contemplative experience.
It is worse, much worse, than you think. If your anxiety about global warming is dominated by fears of sea-level rise, you are barely scratching the surface of what terrors are possible. In California, wildfires now rage year-round, destroying thousands of homes. Across the US, “500-year” storms pummel communities month after month, and floods displace tens of millions annually. This is only a preview of the changes to come. And they are coming fast. Without a revolution in how billions of humans conduct their lives, parts of the Earth could become close to uninhabitable, and other parts horrifically inhospitable, as soon as the end of this century. In his travelogue of our near future, David Wallace-Wells brings into stark relief the climate troubles that await—food shortages, refugee emergencies, and other crises that will reshape the globe. But the world will be remade by warming in more profound ways as well, transforming our politics, our culture, our relationship to technology, and our sense of history. It will be all-encompassing, shaping and distorting nearly every aspect of human life as it is lived today.Like An Inconvenient Truth and Silent Spring before it, The Uninhabitable Earth is both a meditation on the devastation we have brought upon ourselves and an impassioned call to action. For just as the world was brought to the brink of catastrophe within the span of a lifetime, the responsibility to avoid it now belongs to a single generation.
Stegner joined the conservation movement in the 1950s while fighting the construction of a dam on Dinosaur National Monument’s Green River. In 1960, he wrote his famous Wilderness Letter on the importance of federal protection of wild places. This letter was used to introduce the Wilderness Act, which established the National Wilderness Preservation System in 1964.In an excerpt from the letter, Stegner wrote:
"Something will have gone out of us as a people if we ever let the remaining wilderness be destroyed; if we permit the last virgin forests to be turned into comic books and plastic cigarette cases; if we drive the few remaining members of the wild species into zoos or to extinction; if we pollute the last clear air and dirty the last clean streams and push our paved roads through the last of the silence, so that never again will Americans be free in their own country from the noise, the exhausts, the stinks of human and automotive waste . . . ”
The world of life : a manifestation of creative power, directive mind and ultimate purposeRepublication
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