Reduce the number of discipline issues that arise in your math classroom with ideas from math education expert Jennifer Taylor-Cox. In this book, you'll learn a variety of ways to handle disruptive, disinterested, avoidant, and/or disrespectful students in K-12 math classrooms. Using realistic, case-by-case examples, the author reveals practical strategies for eliminating teacher-student tensions related to power struggles, bullying, disengagement, and more. Contents include: (1) Theories of Blame and Remedy; (2) A New Perspective: Empowering Students; (3) K-5 Students and Situations; (4) Middle School and High School Students and Situations; and (5) Smart Moves. Emphasizing a positive, constructive approach to discipline, Taylor-Cox shows math teachers how to solve behavior problems by empowering students academically, socially, and emotionally.
Annotation; Target Audience: College Audience
BackgroundDepression is a common and distressing mental health problem that is responsible for significant individual disability and cost to society. Medication and psychological therapies are effective for treating depression and maintenance anti-depressants (m-ADM) can prevent relapse. However, individuals with depression often express a wish for psychological help that can help them recover from depression in the long-term. We need to develop psychological therapies that prevent depressive relapse/recurrence. A recently developed treatment, Mindfulness-based Cognitive Therapy (MBCT, see http://www.mbct.co.uk) shows potential as a brief group programme for people with recurring depression. In two studies it has been shown to halve the rates of depression recurring compared to usual care.
This trial asks the policy research question, is MBCT superior to m-ADM in terms of: a primary outcome of preventing depressive relapse/recurrence over 24 months; and, secondary outcomes of (a) depression free days, (b) residual depressive symptoms, (c) antidepressant (ADM) usage, (d) psychiatric and medical co-morbidity, (e) quality of life, and (f) cost effectiveness? An explanatory research question asks is an increase in mindfulness skills the key mechanism of change?
Methods/Design
The design is a single blind, parallel RCT examining MBCT vs. m-ADM with an embedded process study. To answer the main policy research question the proposed trial compares MBCT plus ADM-tapering with m-ADM for patients with recurrent depression. Four hundred and twenty patients with recurrent major depressive disorder in full or partial remission will be recruited through primary care. Depressive relapse/recurrence over two years is the primary outcome variable. The explanatory question will be addressed in two mutually informative ways: quantitative measurement of potential mediating variables pre/post-treatment and a qualitative study of service users' views and experiences.
Discussion
If the results of our exploratory trial are extended to this definitive trial, MBCT will be established as an alternative approach to maintenance anti-depressants for people with a history of recurrent depression. The process studies will provide evidence about the effective components which can be used to improve MBCT and inform theory as well as other therapeutic approaches.
An abstract is unavailable.
This chapter starts from the assertion that leading is a physically demanding activity. The challenges associated with it arise from at least three sources: as a response to ambiguous 'wicked' problems taking the lead necessitates moving into unknown situations; followers' projections and the leader's conscious or unconscious desire to fulfil them create psychological and emotional pressure and leaders often work in isolation. These realities of leading create physical stress that can result in disrupted sleep, digestive ailments and over-reliance on food and alcohol for short-term relief. Conscious breathing is introduced as a way of mitigating these physical effects. Such breathing can halt the vicious cycle of feeling stressed because one is breathing shallowly and breathing shallowly because of feeling stressed. Additionally, it can reduce the sense of time pressure by introducing an experience of greater spaciousness and provide a means whereby the leader can access her or his 'best self' in meeting the demands of the role. The ideas are illustrated through a case study of a senior executive who successfully used conscious breathing practices to transform the way in which he led his team.
This chapter starts from the assertion that leading is a physically demanding activity. The challenges associated with it arise from at least three sources: as a response to ambiguous 'wicked' problems taking the lead necessitates moving into unknown situations; followers' projections and the leader's conscious or unconscious desire to fulfil them create psychological and emotional pressure and leaders often work in isolation. These realities of leading create physical stress that can result in disrupted sleep, digestive ailments and over-reliance on food and alcohol for short-term relief. Conscious breathing is introduced as a way of mitigating these physical effects. Such breathing can halt the vicious cycle of feeling stressed because one is breathing shallowly and breathing shallowly because of feeling stressed. Additionally, it can reduce the sense of time pressure by introducing an experience of greater spaciousness and provide a means whereby the leader can access her or his 'best self' in meeting the demands of the role. The ideas are illustrated through a case study of a senior executive who successfully used conscious breathing practices to transform the way in which he led his team.
BACKGROUND:Depression is a common and distressing mental health problem that is responsible for significant individual disability and cost to society. Medication and psychological therapies are effective for treating depression and maintenance anti-depressants (m-ADM) can prevent relapse. However, individuals with depression often express a wish for psychological help that can help them recover from depression in the long-term. A recently developed treatment, mindfulness-based cognitive therapy (MBCT), shows potential as a brief group program for people with recurring depression.This trial asks the policy research question; is MBCT with support to taper/discontinue antidepressant medication (MBCT-TS) superior to m-ADM in terms of: a primary outcome of preventing depressive relapse/recurrence over 24 months; and secondary outcomes of (a) depression free days, (b) residual depressive symptoms, (c) antidepressant medication (ADM) usage, (d) psychiatric and medical co-morbidity, (e) quality of life, and (f) cost effectiveness? An explanatory research question also asks whether an increase in mindfulness skills is the key mechanism of change.The design is a single-blind, parallel randomized controlled trial examining MBCT-TS versus m-ADM with an embedded process study. To answer the main policy research question the proposed trial compares MBCT-TS with m-ADM for patients with recurrent depression. Four hundred and twenty patients with recurrent major depressive disorder in full or partial remission will be recruited through primary care.
RESULTS:
Depressive relapse/recurrence over two years is the primary outcome variable. Analyses will be conducted following CONSORT standards and overseen by the trial's Data Monitoring and Safety Committee. Initial analyses will be conducted on an intention-to-treat basis, with subsequent analyses being per protocol. The explanatory question will be addressed in two mutually informative ways: quantitative measurement of potential mediating variables pre- and post-treatment and a qualitative study of service users' views and experiences.
CONCLUSIONS:
If the results of our exploratory trial are extended to this definitive trial, MBCT-TS will be established as an alternative approach to maintenance antidepressants for people with a history of recurrent depression. The process studies will provide evidence about the effective components which can be used to improve MBCT and inform theory as well as other therapeutic approaches.
Mindfulness is a five-facet construct. It consists of observing the present in a non-judgmental and non-reactive manner, describing that environment, and then acting accordingly. When using the Five Facet Mindfulness Questionnaire (FFMQ), high levels of mindfulness have been found to predict positive psychological health. However, the factor structure of FFMQ has not been tested in Australia, and results have been limited to particular demographics and confounded by incentives. Furthermore, the FFMQ has been found to be more valid in samples that meditate (session/s of immobile present focus), but it is not clear how committed to meditation the sample needs to be. The first aim of this study was to test the factor structure of the FFMQ in an Australian sample. The second aim of this study was to test how often participants have to meditate to lead to a significant change in mindfulness. Results found that the five facets in the FFMQ constituted as a sub-scale in an Australian sample. Results also found that everyday meditation significantly increased the five facets of mindfulness when compared to meditators with limited commitment, but only the ‘Observe’ facet of mindfulness significantly increased when compared to meditators with partial commitment. Applications are discussed.
How much of your waking time are you fully awake?How often do you stumble through the day on auto-pilot, half asleep and out of contact with yourself, instead of feeling connected and alive?
In this astounding book, Steve Taylor suggests that our normal consciousness is really a kind of ‘sleep’ from which we sometimes ‘wake up’, into a more intense and complete reality. Waking from Sleep provides what is perhaps the first ever clear explanation of higher states of consciousness, or ‘awakening experiences’.
This book examines:
the methods that human beings have used throughout history to induce awakening experiences, including meditation, sex, nature, sport, psychedelic drugs and sleep deprivation
how higher states of consciousness were normal and natural to some of the world’s peoples (and still are in some cases)
how we can make ‘wakefulness’ our normal state again
The importance of compassion is widely recognized and it is receiving increasing research attention. Yet, there is lack of consensus on definition and a paucity of psychometrically robust measures of this construct. Without an agreed definition and adequate measures, we cannot study compassion, measure compassion or evaluate whether interventions designed to enhance compassion are effective. In response, this paper proposes a definition of compassion and offers a systematic review of self- and observer-rated measures. Following consolidation of existing definitions, we propose that compassion consists of five elements: recognizing suffering, understanding the universality of human suffering, feeling for the person suffering, tolerating uncomfortable feelings, and motivation to act/acting to alleviate suffering. Three databases were searched (Web of Science, PsycInfo, and Medline) and nine measures included and rated for quality. Quality ratings ranged from 2 to 7 out of 14 with low ratings due to poor internal consistency for subscales, insufficient evidence for factor structure and/or failure to examine floor/ceiling effects, test–retest reliability, and discriminant validity. We call our five-element definition, and if supported, the development of a measure of compassion based on this operational definition, and which demonstrates adequate psychometric properties.
OBJECTIVES: We conducted a quality improvement project to determine (1) what information providers and patients most wanted to learn about complementary and integrative health (CIH) therapies and (2) in what format they wanted to receive this information. The overall aim was to develop educational materials to facilitate the CIH therapy decision-making processes. DESIGN: We used mixed methods to iteratively pilot test and revise provider and patient educational materials on yoga and meditation. We conducted semistructured interviews with 11 medical providers and held seven focus groups and used feedback forms with 52 outpatients. We iteratively developed and tested three versions of both provider and patient materials. Activities were conducted at four Veterans Administration medical facilities (two large medical centers and two outpatient clinics). RESULTS: Patients want educational materials with clearly stated basic information about: (1) what mindfulness and yoga are, (2) what a yoga/meditation class entails and how classes can be modified to suit different abilities, (3) key benefits to health and wellness, and (4) how to find classes at the hospital/clinic. Diverse media (videos, handouts, pocket guides) appealed to different Veterans. Videos should depict patients speaking to patients and demonstrating the CIH therapy. Written materials should be one to three pages with colors, and images and messages targeting a variety of patients. Providers wanted a concise (one-page) sheet in black and white font with no images listing the scientific evidence for CIH therapies from high-impact journals, organized by either type of CIH or health condition to use during patient encounters, and including practical information about how to refer patients. CONCLUSIONS: Providers and patients want to learn more about CIH therapies, but want the information in succinct, targeted formats. The information learned and materials developed in this study can be used by others to educate patients and providers on CIH therapies.
Here is how I balance my love for food while eating sustainably and ethically. I am not a vegan or vegetarian, but an ethical omnivore.
We address the explicit ecocentric roots of conservation science and the support of a growing number of conservationists for ecocentric natural value. Although ecosystem‐services arguments may play an important role in stemming the biodiversity crisis, a true transformation of humanity's relationship with nature ought to be based in part on ecocentric valuation. Conservation scientists have played a leading role in initiating this transformation, and they ought to continue to do so.Since its inception in 1985, the Society for Conservation Biology (SCB) has grown from a few hundred mainly North American members to over 5000 members in sections and chapters around the globe. The success of SCB is a truly positive development for biodiversity conservation; but as with any rapid expansion there can be growing pains. One recent example is the revival of the long‐standing debate over whether nature ought to be protected for its instrumental (anthropocentric) versus its intrinsic (nonanthropocentic or ecocentric) value (e.g., Soulé 2013; Kareiva 2014). The debate has intensified over the past few years, resulting in calls for inclusive conservation (Tallis et al. 2014) and new forms of valuation such as relational values (Chan et al. 2016). Many authors contend, however, that recognition of intrinsic natural value is a cornerstone of conservation (Vucetich et al. 2015; Batavia & Nelson 2017; Piccolo 2017) and the broader concept of sustainability (Washington et al. 2017a). Some of the leading founders of SCB, including Soulé (1985), Ehrenfeld (1978), and Noss (1996), explicitly expressed notions of intrinsic natural value, and today SCB (2017) still maintains, as its first organizational value, “[t]here is intrinsic value in the natural diversity of organisms, the complexity of ecological systems, and the resilience created by evolutionary processes.” Thus, the debate over the role of intrinsic value is more than an academic exercise. Given the seriousness of the biodiversity crisis (Steffen et al. 2015; Ceballos et al. 2017) and the key role SCB could play in helping create public awareness of this crisis, the direction we take now will likely have far‐reaching implications for the future of the biosphere.
The debate about why we ought to protect nature is much older than the field of conservation science. The oft‐cited rift between utilitarian Gifford Pinchot and preservationist John Muir in the early 20th century is perhaps the most well‐known example. They began in agreement over the establishment of large forest reserves in the United States but developed irreconcilable differences over whether the forests were mainly for timber harvest or wilderness preservation. Leopold (1949) recognized this distinction in “The Land Ethic,” wherein he perceived an “A‐B cleavage” within the disciplines of forestry, wildlife management, and agriculture. He noted that within each discipline some focused on utilitarian values (A), whereas others took a more nonutilitarian viewpoint (B), or in contemporary terms an ecocentric viewpoint (Callicott 2013). Leopold conceived his land ethic from this ecocentric perspective, and it is the basis for the modern eco‐evolutionary conservation ethic that recognizes intrinsic natural value (Rolston 2012; Callicott 2013). Although by 1985 environmental philosophers had developed formal arguments both for and against (Norton 2005) intrinsic natural value, SCB's founders explicitly included intrinsic value within the normative postulates of the organization (Soulé 1985). A shift toward a focus on anthropocentric valuation, therefore, would require a major reevaluation of conservation science's organizational values–is the field prepared for such a shift?
Perhaps proposing such a shift is not unexpected, given the popularization of the concept of ecosystem services. We are now said to live in own self‐styled geologic epoch, the Anthropocene (but see Callicott 2015; Rolston 2017). As often formulated, ecosystem services are based explicitly on anthropocentric valuation (i.e., services delivered to humans) (MEA 2005). Ecosystem services are appealing because they can be perceived as putting nature on an equal footing with business. For example, the monetary value of forests for carbon sequestration can be estimated or offsets can be proposed for biodiversity losses due to habitat destruction (but see, e.g., Spash 2015). Although there has been much discussion about how to put tangible values on ecosystem services, there are a growing number of conservationists who fear such anthropocentric valuation undermines the long‐term success of conservation (Washington et al. 2017a, 2017b). Conservation science has been a leading voice for the scientific rationale for preserving Earth's biodiversity, and many important international agreements have been reached on the establishment of protected areas (CBD 2017). Shall conservation scientists now wager that we stand a better chance of success if we shift our core values from protecting biodiversity in part for its own sake toward protecting it for the services it provides to humans? Worth noting is Ehrlich and Mooney's (1983) early formulation of ecosystem services:
“…we agree with Ehrenfeld (1978) that there are compelling reasons for preserving the biotic diversity of Earth regardless of any present or future discoveries made about the benefits people may receive from other organisms.”
Recent arguments that conservation ethics can be context dependent (Tallis et al. 2014) or are relational (Chan et al. 2016) have practical value. In the short term, all effective means must be employed to conserve biodiversity and prevent the collapse of ecosystem function. But the notion that anthropocentric valuation serves as a foundation for nature conservation or that ecocentric valuation is part of a dichotomy that may be included (or not), falls short of providing a lasting rationale for conserving Earth's biodiversity. Where would we be today if similar arguments had won out in 1948 when the UN was framing the Universal Declaration of Human Rights? Have ethical humans ever truly considered that other humans be protected for the services they provide while awaiting recognition of their universal rights? Can an honest rationale for equality be built on such inclusive or relational valuation theory? In the 30 years since SCB was founded, a generation of philosophers has developed a sound ecoevolutionary rationale for ecocentric valuation (Rolston 1975, 2012; Callicott 2013), one that formally recognizes that “…a land ethic changes the role of Homo sapiens from conqueror of the land‐community to plain member and citizen of it” (Leopold 1949). Such ecocentric valuation places humans within the sphere of values shared by all life, intrinsic, relational, and instrumental (Piccolo 2017). Importantly, such values can be assigned to collectives (Callicott 2016) as well as to individual beings, providing a sound rational for species and ecosystem protection (Rolston 1985, 2012). Ecocentrism recognizes that although humans may be the only species capable of deep moral reflection, we are not the sole focus of moral worth (Curry 2011; Vetlesen 2015). A truly inclusive and lasting rationale for biodiversity conservation ought to maintain the recognition of the intrinsic value of human and nonhuman beings, species, and ecosystems. This entails on us the duty to protect biodiversity for its own sake as well as for ours—we ought to conserve biodiversity not only because it is right for us, but simply because it is right.
As with the Universal Declaration of Human Rights, humanity may be transforming its worldview toward recognition of ecocentric value and the rights of nature. Bolivia's Universal Declaration of the Rights of Mother Earth is a well‐known example (http://therightsofnature.org). The UN has been slow to formally recognize ecocentric value (Washington et al. 2017a), but this may be changing; the UN Harmony with Nature Initiative explicitly expresses ecocentric values (Maloney 2017). Although we are a long way from universal acceptance of ecocentric valuation, we believe now is the time for conservation scientists to reaffrim their commitment to intrinsic natural value.
Transformation requires leadership. By unequivocally reaffirming its first organizational value, the SCB can help lead the transition to true sustainability, wherein the well‐being of all inhabitants of the biosphere, human and nonhuman alike, is considered. That which constitutes a good life for those of one species ought not to compromise the good lives of those of other species with which we share the planet. Over 600 scientists, scholars, conservationists, and citizens, among them some of the founders of the field of conservation, have recently added their signatures to a Statement of Commitment to Ecocentrism (Washington et al. 2017b). This is a hopeful sign that conservation scientists will continue to play a leading role in efforts to sustain Earth's wondrous biodiversity. We urge conservation professionals worldwide and SCB members in particular to think deeply about why we ought to conserve it.
Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeformsand ecosystems themselves, including their abiotic components. Anthropocentrism, in
contrast, values other lifeforms and ecosystems insofar as they are valuable for human
well-being, preferences and interests. Herein, the authors examine the roots of ecocentrism
and discuss its mixed history of international recognition. They argue that non-human
nature has intrinsic value irrespective of human preferences or valuation, and they refute
the claim that ecocentrism is misanthropic. They then summarize four key examples from
the academic literature in which anthropocentrism fails to provide an ethic adequate for
respecting and protecting planet Earth and its inhabitants. The authors conclude that
ecocentrism is essential for solving our unprecedented environmental crisis, arguing its
importance from four perspectives: ethical, evolutionary, spiritual and ecological. They
contend that a social transformation towards ecocentrism is not only an ethical but a
practical imperative, and they urge support for ecocentric understanding and practices.
This study involves an exploratory examination of the effects of a 12-week school-based yoga intervention on changes in grade point average (GPA) in 9th and 10th grade students. Participants included 95 high school students who had registered for physical education (PE) in spring 2010. PE class sections were group randomized to receive either a yoga intervention or a PE-as-usual control condition. The yoga intervention took place during the entire third quarter and half of the fourth quarter of the school year, and quarterly GPA was collected via school records at the end of the school year. Results revealed a significant interaction between group and quarter suggesting that GPA differed between the yoga and control groups over time. Post hoc tests revealed that while both groups exhibited a general decline in GPA over the school year, the control group exhibited a significantly greater decline in GPA from quarter 1 to quarter 3 than the yoga group. Both groups showed equivalent declines in GPA in quarter 4 after the yoga intervention had ended. The results suggest that yoga may have a protective effect on academic performance by preventing declines in GPA; however these preventive effects may not persist once yoga practice is discontinued.
Yoga therapy is a newly emerging, self-regulating complementary and integrative healthcare (CIH) practice. It is growing in its professionalization, recognition and utilization with a demonstrated commitment to setting practice standards, educational and accreditation standards, and promoting research to support its efficacy for various populations and conditions. However, heterogeneity of practice, poor reporting standards, and lack of a broadly accepted understanding of the neurophysiological mechanisms involved in yoga therapy limits the structuring of testable hypotheses and clinical applications. Current proposed frameworks of yoga-based practices focus on the integration of bottom-up neurophysiological and top-down neurocognitive mechanisms. In addition, it has been proposed that phenomenology and first person ethical inquiry can provide a lens through which yoga therapy is viewed as a process that contributes towards eudaimonic well-being in the experience of pain, illness or disability. In this article we build on these frameworks, and propose a model of yoga therapy that converges with Polyvagal Theory (PVT). PVT links the evolution of the autonomic nervous system to the emergence of prosocial behaviors and posits that the neural platforms supporting social behavior are involved in maintaining health, growth and restoration. This explanatory model which connects neurophysiological patterns of autonomic regulation and expression of emotional and social behavior, is increasingly utilized as a framework for understanding human behavior, stress and illness. Specifically, we describe how PVT can be conceptualized as a neurophysiological counterpart to the yogic concept of the gunas, or qualities of nature. Similar to the neural platforms described in PVT, the gunas provide the foundation from which behavioral, emotional and physical attributes emerge. We describe how these two different yet analogous frameworks-one based in neurophysiology and the other in an ancient wisdom tradition-highlight yoga therapy's promotion of physical, mental and social wellbeing for self-regulation and resilience. This parallel between the neural platforms of PVT and the gunas of yoga is instrumental in creating a translational framework for yoga therapy to align with its philosophical foundations. Consequently, yoga therapy can operate as a distinct practice rather than fitting into an outside model for its utilization in research and clinical contexts.
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