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The present investigation examined the moderating role of mindful attention in the relation between rumination and posttraumatic stress (PTS) symptoms (i.e., re-experiencing, avoidance, arousal, and total PTSD symptoms) among trauma-exposed Latinos in a primary care medical setting. It was hypothesized that mindful attention would moderate, or lessen, the relation between rumination and all facets of PTS, even after controlling for clinically relevant covariates. Participants included 182 trauma-exposed adult Latinos (89.0% female; Mage = 37.8, SD = 10.6% and 95.1% reported Spanish as their first language) attending a community-based integrated healthcare clinic in the Southwestern United States. Mindful attention was a significant moderator of relations between rumination and all PTS facets. Specifically, rumination and PTSD symptoms were significantly related yet only in the context of low (vs. high) levels of mindful attention. Mindfulness-based skills may offer incremental value to established treatment protocols for traumatic stress, especially when high levels of rumination are present. Rumination may also serve to identify those who are at greatest risk for developing PTSD after trauma exposure and, therefore, most likely to benefit from mindfulness-based strategies.

Is the compassion we feel for others a virtue. Or is it embedded in something deeper?Dustin Daniels looks at biology, behavioral science, and economics to explain the science of altruism, and the truth of our common humanity.

For centuries, the egoism-altruism debate has echoed through Western thought. Egoism says that the motivation for everything we do, including our seemingly selfless acts of care for others, is to gain one or another self-benefit. Altruism, while not denying the force of self-interest, says that under certain circumstances we can care for others for their sakes, not our own. Over the past half-century, social psychologists have turned to laboratory experiments on humans to provide a scientific resolution of this debate about our nature. The experiments have focused on the possibility that empathic concern-other-oriented emotion elicited by and congruent with the perceived welfare of someone in need-produces altruistic motivation to remove that need. With carefully constructed experimental designs, these scientists have tested the nature of the motivation produced by empathic concern, determining whether it is egoistic or altruistic and, thereby, providing an answer to a fundamental question about what makes us tick. Framed as a detective story, this book traces the scientific search for altruism through numerous studies and attempts to examine various motivational suspects, reaching the improbable conclusion that empathy-induced altruism is indeed part of our nature. The book then considers the implications of this conclusion both for our understanding of who we are as humans (the bad news as well as the good) and for how we might create a more humane society.

New research says social-emotional learning helps students in every way.

<p>This book is a comprehensive analysis and overview of psychologist Carl Jung's ideas and commentaries on Buddhism. Provided here are all four of his main essays on Zen and Tibetan Buddhism and psychology, together with a published transcript of Jung's talk with the Japanese Zen master Shin'ichi Hisamatsu and the surrounding letters and symposium that followed their meeting. These essays and transcripts provide the basis for extensive analysis of Jung and Buddhism in a total of nine essays by religious scholars, psychologists, and Buddhists. Covered by the authors are Jung's theory of individuation, the concept of synchronicity, the Buddhist view of the self, Tantric Buddhism, Freud, psychoanalysis, and application of Jungian concepts to Buddhist ideas of the tathāgatagarbha (Buddha-essence), the Bodhisattva, and the figure of the ḍākiṇī. (Zach Rowinski 2005-01-05)</p>

<p>Recent literature has described how the capacity for concurrent self-assessment—ongoing moment-to-moment self-monitoring—is an important component of the professional competence of physicians. Self-monitoring refers to the ability to notice our own actions, curiosity to examine the effects of those actions, and willingness to use those observations to improve behavior and thinking in the future. Self-monitoring allows for the early recognition of cognitive biases, technical errors, and emotional reactions and may facilitate self-correction and development of therapeutic relationships. Cognitive neuroscience has begun to explore the brain functions associated with self-monitoring, and the structural and functional changes that occur during mental training to improve attentiveness, curiosity, and presence. This training involves cultivating habits of mind such as experiencing information as novel, thinking of “facts” as conditional, seeing situations from multiple perspectives, suspending categorization and judgment, and engaging in self-questioning. The resulting awareness is referred to as mindfulness and the associated moment-to-moment self-monitoring as mindful practice—in contrast to being on “automatic pilot” or “mindless” in one's behavior. This article is a preliminary exploration into the intersection of educational assessment, cognitive neuroscience, and mindful practice, with the hope of promoting ways of improving clinicians' capacity to self-monitor during clinical practice, and, by extension, improve the quality of care that they deliver.</p>

Cognitive impairments are currently regarded as important determinants of functional domains and are promising treatment goals in schizophrenia. Nevertheless, the exact nature of the interdependent relationship between neurocognition and social cognition as well as the relative contribution of each of these factors to adequate functioning remains unclear. The purpose of this article is to systematically review the findings and methodology of studies that have investigated social cognition as a mediator variable between neurocognitive performance and functional outcome in schizophrenia. Moreover, we carried out a study to evaluate this mediation hypothesis by the means of structural equation modeling in a large sample of 148 schizophrenia patients. The review comprised 15 studies. All but one study provided evidence for the mediating role of social cognition both in cross-sectional and in longitudinal designs. Other variables like motivation and social competence additionally mediated the relationship between social cognition and functional outcome. The mean effect size of the indirect effect was 0.20. However, social cognitive domains were differentially effective mediators. On average, 25% of the variance in functional outcome could be explained in the mediation model. The results of our own statistical analysis are in line with these conclusions: Social cognition mediated a significant indirect relationship between neurocognition and functional outcome. These results suggest that research should focus on differential mediation pathways. Future studies should also consider the interaction with other prognostic factors, additional mediators, and moderators in order to increase the predictive power and to target those factors relevant for optimizing therapy effects.

The most fundamental discovery of this new science: We are wired to connect.

Experimental evidence reveals that chimpanzees will help other unrelated humans and conspecifics without a reward, showing that they share crucial aspects of altruism with humans.

This book presents a close reading of four Indian narratives from different time periods (epic, Upaniṣadic, pre-modern and contemporary): Ekalavya's story from the Mahābhārata (MBh 1.123.1-39), the story of Prajāpati, Indra and Virochana from the Chāndogya Upanisad (CU 8.7.1-8.12.5), the story of Śankara in the King's body from the Śankaradigvijaya, and A.R. Murugadoss's Hindi film Ghajini (2008), respectively. These stories are thematically juxtaposed with Pātañjala-yoga, namely Patañjali's Yogasūtra and its vast commentarial body. The sūtras reveal hidden philosophical layers. The stories, on the other hand, contribute to the clarification of "philosophical junctions" in the Yogasūtra. Through sūtras and stories, the author explores the question of self-identity, with emphasis on the role of memory and the place of body in identity-formation. Each of the stories diagnoses the connection between self-identity and (at least a sense of) freedom.Employing cutting-edge methodology, crossing the boundaries of literary theory, story-telling, and philosophical reflection, this book presents fresh interpretations of Indian thought. It is useful to specialists in Asian philosophy and culture

Although primary care settings represent strategic locations to address mental health disparity among Latinos in the USA, there has been strikingly little empirical work on risk processes for anxiety/depression among this population. The present investigation examined the interactive effects of subjective social status and mindful attention in relation to anxiety and depressive symptoms and disorders among a low-income Latino sample in primary care (N = 384; 86.7% female; 38.9 years [SD = 11.4]). Results provided empirical evidence of an interaction between subjective social status and mindful attention for depressive, social anxiety, and anxious arousal symptoms as well as anxiety/depressive disorders. Inspection of the significant interactions revealed that subjective social status was related to greater levels of depression/anxiety among persons with lower levels of mindful attention. Together, these data provide novel empirical evidence for the clinically relevant interplay between subjective social status and mindful attention regarding a relatively wide array of negative emotional states among Latino primary care patients.

Down the hall in Sue Fineman's classroom, Life Skills, an experiment, is in progress, giving children lessons in the emotions. The aim is to help them understand and control responses like aggressiveness and impulsiveness.

Background:Trait mindfulness is a multifaceted construct, although its association with measures of personality and individual differences remains poorly understood. Given that guided mindfulness meditations (MM) frequently involve focused imagery and are typically experienced as pleasant, we predicted that visual and embodied imagery vividness would mediate the association between mindful observing traits and pleasant experiences in response to guided MM. Study objectives and methods:137 undergraduate students and 371 participants from Amazon's MTurk web service completed questionnaire measures of mindfulness traits and multisensory imagery vividness. They then completed an 8-10min MM involving guided imagery of visualizing and embodying the positive characteristics of natural objects (a mountain, sun, or tree). Participants rated the level of imagery vividness they experienced in the visual and embodied modalities as well as their emotional responses to the MM. Results:Mindful “observing” correlated with increased imagery vividness, both in response to standardized questionnaire and a guided MM. As predicted, vividness of visual and particularly embodied imagery mediated the association between trait mindful observing and experienced pleasantness in response to the MM. Conclusions:Individual differences in vividness of visual and embodied imagery are a construct of relevance to understanding mindfulness both as a state and trait.

OBJECTIVES: Affective neuroscience research that investigates core symptoms of pediatric bipolar disorder (PBD) may be effective in differentiating PBD phenotypes. The current study used affect-modulated startle to examine potential differences in reactivity to emotional stimuli (reward and punishment) in narrow and broad phenotype PBD and controls. METHODS: Thirty children meeting DSM-IV bipolar disorder criteria (i.e. narrow phenotype PBD with defined manic episodes with elevated/expansive mood), 19 children meeting criteria for severe mood dysregulation (i.e. broad phenotype with chronic irritability, hyper-reactivity, and hyperarousal), and 19 controls completed a lottery startle paradigm involving reward (money) and punishment (loud noise). Startle probes were presented during anticipation of the emotional stimulus, immediately following the presentation of the stimulus, or during return to baseline following the stimulus. RESULTS: By self-report, patients and controls found the putative punishment to be preferable to the neutral condition. In the reward condition, patient samples reported greater arousal than did controls, but no between-group differences were found on the magnitude of startle response during the reward, punishment, or neutral conditions. CONCLUSIONS: The failure to find differences in affect-modulated startle between control children and those with narrow or broad PBD phenotypes speaks to the methodological challenges associated with studying reward mechanisms in PBD. Alternative paradigms that focus on different aspects of reward mechanisms are discussed.
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This manual - focused on implementation strategies - presents classroom vignettes and stories, new conceptual frameworks, and mindfulness-based lesson plans for teachers. Readers are given an understanding of how to cultivate mindful classroom dynamics, including the creation of spaces that kids enjoy being in.

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