Reputation systems promote cooperation and deter antisocial behavior in groups. Little is known, however, about how and why people share reputational information. Here, we seek to establish the existence and dynamics of prosocial gossip, the sharing of negative evaluative information about a target in a way that protects others from antisocial or exploitative behavior. We present a model of prosocial gossip and the results of 4 studies testing the model's claims. Results of Studies 1 through 3 demonstrate that (a) individuals who observe an antisocial act experience negative affect and are compelled to share information about the antisocial actor with a potentially vulnerable person, (b) sharing such information reduces negative affect created by observing the antisocial behavior, and (c) individuals possessing more prosocial orientations are the most motivated to engage in such gossip, even at a personal cost, and exhibit the greatest reduction in negative affect as a result. Study 4 demonstrates that prosocial gossip can effectively deter selfishness and promote cooperation. Taken together these results highlight the roles of prosocial motivations and negative affective reactions to injustice in maintaining reputational information sharing in groups. We conclude by discussing implications for reputational theories of the maintenance of cooperation in human groups.
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Facial expressions of pain are an important part of the pain response, signaling distress to others and eliciting social support. To evaluate how voluntary modulation of this response contributes to the pain experience, 29 subjects were exposed to thermal stimulation while making standardized pain, control, or relaxed faces. Dependent measures were self-reported negative effect (valence and arousal) as well as the intensity of nociceptive stimulation required to reach a given subjective level of pain. No direct social feedback was given by the experimenter. Although the amount of nociceptive stimulation did not differ across face conditions, subjects reported more negative effects in response to painful stimulation while holding the pain face. Subsequent analyses suggested the effects were not due to preexisting differences in the difficulty or unpleasantness of making the pain face. These results suggest that voluntary pain expressions have no positively reinforcing (pain attenuating) qualities, at least in the absence of external contingencies such as social reinforcement, and that such expressions may indeed be associated with higher levels of negative affect in response to similar nociceptive input.
PERSPECTIVE: This study demonstrates that making a standardized pain face increases negative affect in response to nociceptive stimulation, even in the absence of social feedback. This suggests that exaggerated facial displays of pain, although often socially reinforced, may also have unintended aversive consequences.
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ObjectiveThe purpose of the study was to examine weekly change in self-reported mindfulness and perceived stress in participants who completed an 8-week course in mindfulness-based stress reduction (MBSR). Method Participants were 87 adults with problematic levels of stress related to chronic illness, chronic pain, and other life circumstances (mean age = 49 years, 67% female) participating in MBSR in an academic medical center. They completed weekly self-report assessments of mindfulness skills and perceived stress. It was hypothesized that significant improvement in mindfulness skills would precede significant change in stress. Results Mindfulness skills and perceived stress both changed significantly from pretreatment to posttreatment. Significant increases in mindfulness occurred by the second week of the program, whereas significant improvements in perceived stress did not occur until week 4. Extent of change in mindfulness skills during the first three weeks predicted change in perceived stress over the course of the intervention. Conclusions Evidence that changes in mindfulness precede changes in perceived stress in a standard MBSR course is consistent with previous studies suggesting that improvements in mindfulness skills may mediate the effects of mindfulness training on mental health outcomes. © 2012 Wiley Periodicals, Inc. J. Clin. Psychol. 68:755-765, 2012
Prosociality is fundamental to social relationships, but providing it indiscriminately risks exploitation by egoists. Past work demonstrates that individuals avoid these risks through a more selective form of prosociality, cooperating less and sharing fewer resources with egoists (e.g. Axelrod & Hamilton, 1981). The evolution of cooperation. Science, 211(4489), 1390–1396). We extend this work to explore whether individuals experience reduced prosocial affective and physiological responses to egoists in situations where they are suffering. In two studies, participants learned of a target’s egoistic or non-egoistic traits, and then encountered the target suffering. Suffering egoists evoked less compassion in others than non-egoists and elicited physiological responses that diverged from patterns associated with compassion and social engagement (reduced heart rate and greater respiratory sinus arrhythmia activity). Participants' feelings of distrust toward egoists explained these attenuated emotional and physiological responses. These results build upon studies of prosocial behavior by suggesting that individuals experience reduced prosocial emotional and physiological responses toward suffering egoists.
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<p>This article analyzes the documents regarding the relationship between Great Britain, China, and Tibet. Looking at docments from the political and secret files of the India Office, the article traces the interaction between 1911 (just before the establishment of the Republic of China) and the Simla Convention in 1913. (Mark Premo-Hopkins 2004-02-24)</p>
In recent decades, scholars of Buddhist philosophy have frequently treated the Trisvabhavanirdesa (TSN), or "Teaching of the Three Natures," attributed to Vasubandhu, as an authentic and authoritative representation of that celebrated thinker's mature work within the Yogacara tradition. However, serious questions may be posed concerning the status and authority of the TSN within Yogacara, its true authorship, and the relation of its contents to trends in early Yogacara thought. In the present article, we review the actual state of our knowledge of the TSN's possible origins, considering, too, the implications this may have for contemporary treatments thereof. [ABSTRACT FROM AUTHOR]; Copyright of Journal of Indian Philosophy is the property of Springer Nature 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.)
Aim: This study aims to evaluate the feasibility and effects of instruction in yogic breathing techniques (Pranayama) in patients with treatment-resistant generalized anxiety disorder (GAD) in UK secondary mental health services settings.Materials and Methods: Participants were adult primary or secondary care patients with a primary diagnosis of GAD (with or without comorbidity) and persistent anxiety symptoms of at least moderate intensity, despite prior treatment with two or more medications of proven efficacy. Patients participated in group-delivered yogic breathing training and practice for 12 weeks. Structured assessments were performed at baseline, after 1, 2, and 6 weeks of instruction, and at end-point. Participants also completed the antisaccade (emotional variant) task and startle response task at baseline and end-point.
Results: At baseline, participating patients (n = 9) had moderate-to-severe anxiety symptoms and mild-to-moderate depressive symptoms, they attended 84% of offered sessions and provided positive feedback on the content and delivery of treatment. Symptom severity reduced significantly from baseline to end-point. There were greater errors on negative trials compared to neutral trials in the antisaccade task at baseline, and a significant reduction in antisaccade errors for negative stimuli as compared to neutral stimuli between baseline and end-point: but there were no significant differences in either mean heart rate or startle response between baseline and end-point.
Limitations: The absence of a control group and small sample size.
Conclusion: Yogic breathing techniques proved simple to learn and may be beneficial in reducing anxiety and depressive symptoms in patients with treatment-resistant GAD. Yogic breathing had no effect on autonomic arousal, but the reduction in errors to negative stimuli in the antisaccade task suggests an improvement in attention control during the intervention accompanying the reduction in symptoms.
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