<p>Tricycle magazine interviews science writer Robert Wright on evolutionary theory and its implications for Buddhist ideas of non-self, altruism, anger, and awakening. He suggests evolutionary theory construes Buddhist training, and other forms of religious practice, as a way of trying to counteract millions of years of survival oriented and self-interested behavior formed through natural selection. He talks about "cultural evolution" or "nongenetic" evolution of ideas, political institutions, cultural forms and so forth and suggests that they have a specific directionality characterized by increasing complexity and interdependence.This coevolutionary process, he says, is interesting in it means survival depends increasingly on "moral enlightenment" or extending attention to others welfare. (Zach Rowinski 2004-05-17)</p>
Usage of the term 'theory of mind' (ToM) has exploded across fields ranging from developmental psychology to social neuroscience and psychiatry research. However, its meaning is often vague and inconsistent, its biological bases are a subject of debate, and the methods used to study it are highly heterogeneous. Most crucially, its original definition does not permit easy downward translation to more basic processes such as those studied by behavioral neuroscience, leaving the interpretation of neuroimaging results opaque. We argue for a reformulation of ToM through a systematic two-stage approach, beginning with a deconstruction of the construct into a comprehensive set of basic component processes, followed by a complementary reconstruction from which a scientifically tractable concept of ToM can be recovered.
We hypothesized that partisans who represent power and the status quo would judge their opponents less accurately than would partisans seeking change, who would be stereotyped as extremists. We surveyed the attitudes and book preferences of traditionalist and revisionist English professors, who differed in their inclinations to preserve or change the literary status quo. Both groups overestimated the differences in their attitudes and book preferences, the extremity of their opponent's conviction, and the numerical balances of the two sides. Consistent with the status quo hypotheses, traditionalists were more prone to polarize the two sides' attitudes and underestimate the book preferences they shared with their opponents, and both sides attributed more extreme convictions to revisionists. Discussion focused on mechanisms related to power-related biases.
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ObjectivesDespite the increasing prevalence of mindfulness-based interventions in sport, no context-specific instrument currently exists to measure mindfulness in sport. The Mindfulness Inventory for Sport (MIS) was devised using a three-stage approach, to measure one's ability to: (1) be aware of disruptive stimuli and their associated internal reactions; (2) adopt a non-judgmental attitude towards these stimuli and reactions; and (3) quickly refocus attention on goal-related cues.
Method
In stage 1, a pool of items was developed and assessed by six experts in the areas of mindfulness and instrument validation. In stage 2, exploratory factor analyses with data collected from undergraduate student-athletes (N = 370) resulted in a three-factor, 19-item version of the instrument. In stage 3, confirmatory analyses using structural equation modelling were conducted with a sample of elite athletes (N = 343).
Results and conclusion
A final 15-item three-factor version displayed an acceptable model fit, with little evidence of invariance demonstrated across sport type and partial invariance across gender. In addition, the subscales of the MIS displayed significant correlations with conceptually-related variables such as flow, worry, concentration disruption, and perfectionism.
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Exposure to traumatic events often results in severe distress which may elicit self-medication behaviors. Yet, some individuals exposed to trauma do not develop post-traumatic stress symptoms and comorbid addictive impulses. In the wake of traumatic events, psychological processes like thought suppression and mindfulness may modulate post-traumatic stress and craving for substances. We examined the differential roles of mindfulness and suppression in comorbid post-traumatic stress and craving among a sample of 125 persons with extensive trauma histories and psychiatric symptoms in residential treatment for substance dependence. Results indicated that thought suppression, rather than extent of trauma history, significantly predicted post-traumatic stress symptom severity while dispositional mindfulness significantly predicted both post-traumatic stress symptoms and craving. In multiple regression models, mindfulness and thought suppression combined explained nearly half of the variance in post-traumatic stress symptoms and one-quarter of the variance in substance craving. Moreover, multivariate path analysis indicated that prior traumatic experience was associated with greater thought suppression, which in turn was correlated with increased post-traumatic stress symptoms and drug craving, whereas dispositional mindfulness was associated with decreased suppression, post-traumatic stress, and craving. The maladaptive strategy of thought suppression appears to be linked with adverse psychological consequences of traumatic life events. In contrast, dispositional mindfulness appears to be a protective factor that buffers individuals from experiencing more severe post-traumatic stress symptoms and craving.
Considerable research has disclosed how cognitive reappraisals and the modulation of emotional responses promote successful emotion regulation. Less research has examined how the early processing of emotion-relevant stimuli may create divergent emotional response consequences. Mindfulness—a receptive, non-evaluative form of attention—is theorized to foster emotion regulation, and the present study examined whether individual differences in mindfulness would modulate neural responses associated with the early processing of affective stimuli. Focus was on the late positive potential (LPP) of the event-related brain potential to visual stimuli varying in emotional valence and arousal. This study first found, replicating past research, that high arousal images, particularly of an unpleasant type, elicited larger LPP responses. Second, the study found that more mindful individuals showed lower LPP responses to high arousal unpleasant images, even after controlling for trait attentional control. Conversely, two traits contrasting with mindfulness—neuroticism and negative affectivity—were associated with higher LPP responses to high arousal unpleasant images. Finally, mindfulness was also associated with lower LPP responses to motivationally salient pleasant images (erotica). These findings suggest that mindfulness modulates neural responses in an early phase of affective processing, and contribute to understanding how this quality of attention may promote healthy emotional functioning.
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Feeling connected with nature has broad benefits and can manifest in many ways. One important component of nature connectedness is believing that the self and nature are “one” or interdependent. Mindfulness is associated with greater interdependence and also appears to be associated with feeling connected with nature. Decentering is a mechanism of mindfulness that involves creating a reflective distance from which thoughts and emotions can be observed as transient, internal phenomena and not unequivocal truths. Assuming a decentered perspective may allow individuals to get “out of their heads” and into the surrounding world. This study examined the relationships between dispositional mindfulness, decentering, and nature connectedness in a sample (N = 467) of American adults. Results indicated that dispositional mindfulness was positively associated with nature connectedness, with two dispositional mindfulness facets, observing and non-reacting, accounting for the majority of this association. Furthermore, decentering mediated the relationship between dispositional mindfulness and nature connectedness. Key Words: Nature connectedness—Mindfulness—Decentering—Self.
In the late 20th century, scientists began to warn the public that human activity had begun to change planetary systems. Some have thus named the current geological epoch the Anthropocene, a period in which humans are degrading natural systems. This damage occurs in part because we have not come to terms with the dual character of human nature-being both inside and outside nature. [ABSTRACT FROM AUTHOR]; Copyright of American Journal of Economics & Sociology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
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<p>Consistent with the aims of this special issue, we present a systems perspective on self/identity, predicated on William James's classic distinction between I and Me, and use this perspective to explore conceptual relations between self/identity, motivation to learn, and self-regulated learning. We define the I self functionally in terms of the capacity for the conscious shifting and sustaining of awareness. The I is conceived of as that aspect of the self-system that affords the potential for the conscious and willful, rather than the non-conscious and automatic, motivation and regulation of behavior. We introduce contemplative education as a set of pedagogical practices designed to cultivate conscious awareness in an ethical-relational context in which the values of personal growth, learning, moral living, and caring for others are nurtured. We discuss the implications of contemplative education for the cultivation of conscious and willful forms of learning and living among students and educators alike.</p>
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Consistent with the aims of this special issue, we present a systems perspective on self/identity, predicated on William James’s classic distinction between I and Me, and use this perspective to explore conceptual relations between self/identity, motivation to learn, and self-regulated learning. We define the I self functionally in terms of the capacity for the conscious shifting and sustaining of awareness. The I is conceived of as that aspect of the self-system that affords the potential for the conscious and willful, rather than the non-conscious and automatic, motivation and regulation of behavior. We introduce contemplative education as a set of pedagogical practices designed to cultivate conscious awareness in an ethical-relational context in which the values of personal growth, learning, moral living, and caring for others are nurtured. We discuss the implications of contemplative education for the cultivation of conscious and willful forms of learning and living among students and educators alike.
Consistent with the aims of this special issue, we present a systems perspective on self/identity, predicated on William James’s classic distinction between I and Me, and use this perspective to explore conceptual relations between self/identity, motivation to learn, and self-regulated learning. We define the I self functionally in terms of the capacity for the conscious shifting and sustaining of awareness. The I is conceived of as that aspect of the self-system that affords the potential for the conscious and willful, rather than the non-conscious and automatic, motivation and regulation of behavior. We introduce contemplative education as a set of pedagogical practices designed to cultivate conscious awareness in an ethical-relational context in which the values of personal growth, learning, moral living, and caring for others are nurtured. We discuss the implications of contemplative education for the cultivation of conscious and willful forms of learning and living among students and educators alike.
PADMA 28 is a herbal multicompound remedy that originates from traditional Tibetan medicine and possesses anti-inflammatory, antioxidant, antimicrobial, angioprotecting, and wound healing properties. The aim of the present study was to evaluate the influence of this remedy on immunological angiogenesis and granulocytes metabolic activity in Balb/c mice. Mice were fed daily, for seven days, with 5.8 mg of PADMA (calculated from recommended human daily dose) or 0.085 mg (dose in the range of active doses of other herbal extracts studied by us previously).RESULTS: Highly significant increase of newly formed blood vessels number in ex vivo cutaneous lymphocyte-induced angiogenesis test (LIA) after grafting of Balb/c splenocytes from both dosage groups to F1 hybrids (Balb/c × C3H); increase of blood lymphocytes and granulocytes number only in mice fed with lower dose of remedy; and significant suppression of metabolic activity (chemiluminescence test) of blood granulocytes in mice fed with higher dose of PADMA.
CONCLUSION: PADMA 28 behaves as a good stimulator of physiological angiogenesis, but for this purpose it should be used in substantially lower doses than recommended by producers for avoiding the deterioration of granulocyte function.
PADMA 28 is a herbal multicompound remedy that originates from traditional Tibetan medicine and possesses anti-inflammatory, antioxidant, antimicrobial, angioprotecting, and wound healing properties. The aim of the present study was to evaluate the influence of this remedy on immunological angiogenesis and granulocytes metabolic activity in Balb/c mice. Mice were fed daily, for seven days, with 5.8 mg of PADMA (calculated from recommended human daily dose) or 0.085 mg (dose in the range of active doses of other herbal extracts studied by us previously). Results. Highly significant increase of newly formed blood vessels number in ex vivo cutaneous lymphocyte-induced angiogenesis test (LIA) after grafting of Balb/c splenocytes from both dosage groups to F1 hybrids (Balb/c × C3H); increase of blood lymphocytes and granulocytes number only in mice fed with lower dose of remedy; and significant suppression of metabolic activity (chemiluminescence test) of blood granulocytes in mice fed with higher dose of PADMA. Conclusion. PADMA 28 behaves as a good stimulator of physiological angiogenesis, but for this purpose it should be used in substantially lower doses than recommended by producers for avoiding the deterioration of granulocyte function.
Mindfulness-based therapies are a recent development within the cognitive-behavioural tradition and an important element of the third wave cognitive behavioural therapy models. A number of these therapies could be considered to have mindfulness as a major component of the therapy. There has been a considerable growth of interest in these therapies with an accompanying increase in their evidence base. While a number of reviews have been conducted, these therapies were not comprehensively appraised. The most prominent of these therapies, mindfulness-based cognitive therapy, was developed to reduce relapse in recurrent depression. We conducted a meta-analysis which looked at therapies considered to have mindfulness as a major component. We investigated whether this group of therapies was effective in reducing current depressive symptomatology as measured by the Beck depression inventory (BDI). A total of 11 studies were included in the analysis. We found a significant mean reduction score in current depressive symptomatology, as measured by the BDI, of 8.73 points (95% confidence interval = 6.61, 10.86). We found evidence for the effectiveness of these major-component therapies in reducing levels of active depression. The robustness of these findings is discussed alongside the implications for research and practice within the context of the current literature.
Purpose: To examine the effect of regular Iyengar yoga practice on measures of self-perceived psychosocial function and diurnal salivary cortisol secretion in stage II-IV breast cancer survivors (n = 18). Data sources: Women were randomly assigned to attend yoga practice for 90 min twice weekly for 8 weeks (n = 9) or to a wait-listed, noninterventional control group (n = 9). Traditional Iyengar yoga routines that progressively increased in difficulty as participants gained strength and flexibility were used. At baseline and after the 8-week study period, women completed self-report instruments to document various aspects of psychosocial and physical functioning, and collected salivary samples for cortisol analysis four times during the day for two consecutive days. Conclusions: The yoga group had lower morning and 5 p.m. salivary cortisol and improved emotional well-being and fatigue scores. Implications for practice: Breast cancer survivors are at risk for chronic psychosocial distress that may alter activity of the hypothalamic-pituitary-adrenal axis, resulting in aberrant regulation of cortisol secretion and increased risk of immune dysfunction and cancer progression. Regular yoga practice may be a low-risk, cost-effective way to improve psychosocial functioning, fatigue, and regulation of cortisol secretion in breast cancer survivors. These findings require validation with a larger randomized study.
PURPOSE: To examine the effect of regular Iyengar yoga practice on measures of self-perceived psychosocial function and diurnal salivary cortisol secretion in stage II-IV breast cancer survivors (n = 18).DATA SOURCES: Women were randomly assigned to attend yoga practice for 90 min twice weekly for 8 weeks (n = 9) or to a wait-listed, noninterventional control group (n = 9). Traditional Iyengar yoga routines that progressively increased in difficulty as participants gained strength and flexibility were used. At baseline and after the 8-week study period, women completed self-report instruments to document various aspects of psychosocial and physical functioning, and collected salivary samples for cortisol analysis four times during the day for two consecutive days.
CONCLUSIONS: The yoga group had lower morning and 5 p.m. salivary cortisol and improved emotional well-being and fatigue scores.
IMPLICATIONS FOR PRACTICE: Breast cancer survivors are at risk for chronic psychosocial distress that may alter activity of the hypothalamic-pituitary-adrenal axis, resulting in aberrant regulation of cortisol secretion and increased risk of immune dysfunction and cancer progression. Regular yoga practice may be a low-risk, cost-effective way to improve psychosocial functioning, fatigue, and regulation of cortisol secretion in breast cancer survivors. These findings require validation with a larger randomized study.
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