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<p>Mitry was driven to explain the "why," "what if," and "how come" experiences that resulted after the "wow" experience in cinema. His theory uses psychology and phenomenology to understand how cinema can elevate the viewer from the everyday world.</p>
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<p>"Jean-Yves Leloup explores the writings of many spiritual masters from across the centuries, in particular the Desert Fathers, the fourth-century monk Evagrius, St. John Cassian, and the anonymous nineteenth-century author of The Way of the Pilgrim." "Drawn from the experience of the monasteries of Sinai and Mount Athos, here is a clear and practical presentation of the spiritual art of arts: stillness in the face of interior pain and confusion." "These spiritual riches, refined and developed by the Orthodox tradition in Christianity, can also be recognized in the teaching and practice of Buddhism, Hinduism and Islamic Sufism. The fundamental truth of one tradition is to be found under its own proper forms and nuances in others. Far from diminishing the unique value of this hesychastic way of prayer, the most developed spiritual traditions of humanity affirm it as one of the great forms through which humanity reaches out to embrace Infinite Reality."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved</p>
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There is a rising global concern that centers on creating an ecologically, socially, and economically sustainable world for current and future generations. This rising sustainability consciousness is built on higher-level value systems that support the sacredness of people and nature. These values promote environmental and social responsibility as avenues to fair profits, and they are currently penetrating the global business environment. Because of their coevolutionary relationships with the business environment, business organizations are now faced with the need to craft efficient and effective triple bottom line strategies that allows them to earn profits in sustainable ways. Because sustainability is complex, multifaceted concept with deep spiritual roots, building triple bottom line strategies requires that organizations develop intangible spiritual capabilities (i.e. spiritual intelligence and spiritual capital) that are valuable, rare, holistic, socially complex, and causally ambiguous, making them difficult to imitate.

Most economic models are based on the self-interest hypothesis that assumes that material self-interest exclusively motivates all people. Experimental economists have gathered overwhelming evidence in recent years, however, that systematically refutes the self-interest hypothesis, suggesting that concerns for altruism, fairness, and reciprocity strongly motivate many people. Moreover, several theoretical papers demonstrate that the observed phenomena can be explained in a rigorous and tractable manner. These theories then induced a first wave of experimental research which offered exciting insights into both the nature of preferences and the relative performance of competing fairness theories. The purpose of this chapter is to review these developments, to point out open questions, and to suggest avenues for future research. We also discuss recent neuroeconomic evidence that is consistent with the view that many people have a taste for mutual cooperation and the punishment of norm violators. We further illustrate the powerful impact of fairness concerns on cooperation, competition, incentives, and contract design.

How do we foster in college students the cognitive complexity, ethical development, and personal resolve that are required for living in this "sustainability century"? Tackling these complex and highly interdependent problems requires nuanced interdisciplinary understandings, collective endeavors, systemic solutions, and profound cultural shifts. Contributors in this book present both a rationale as well as a theoretical framework for incorporating reflective and contemplative pedagogies to help students pause, deepen their awareness, think more carefully, and work with complexity in sustainability-focused courses. Also offering a variety of relevant, timely resources for faculty to use in their classrooms, Contemplative Approaches to Sustainability in Higher Education serves as a key asset to the efforts of educators to enhance students’ capacities for long-term engagement and resilience in a future where sustainability is vital.

How do we foster in college students the cognitive complexity, ethical development, and personal resolve that are required for living in this "sustainability century"? Tackling these complex and highly interdependent problems requires nuanced interdisciplinary understandings, collective endeavors, systemic solutions, and profound cultural shifts. Contributors in this book present both a rationale as well as a theoretical framework for incorporating reflective and contemplative pedagogies to help students pause, deepen their awareness, think more carefully, and work with complexity in sustainability-focused courses. Also offering a variety of relevant, timely resources for faculty to use in their classrooms, Contemplative Approaches to Sustainability in Higher Education serves as a key asset to the efforts of educators to enhance students’ capacities for long-term engagement and resilience in a future where sustainability is vital.

How do we foster in college students the cognitive complexity, ethical development, and personal resolve that are required for living in this "sustainability century"? Tackling these complex and highly interdependent problems requires nuanced interdisciplinary understandings, collective endeavors, systemic solutions, and profound cultural shifts. Contributors in this book present both a rationale as well as a theoretical framework for incorporating reflective and contemplative pedagogies to help students pause, deepen their awareness, think more carefully, and work with complexity in sustainability-focused courses. Also offering a variety of relevant, timely resources for faculty to use in their classrooms, Contemplative Approaches to Sustainability in Higher Education serves as a key asset to the efforts of educators to enhance students’ capacities for long-term engagement and resilience in a future where sustainability is vital.

Recent behavioral experiments aimed at understanding the evolutionary foundations of human cooperation have suggested that a willingness to engage in costly punishment, even in one-shot situations, may be part of human psychology and a key element in understanding our sociality. However, because most experiments have been confined to students in industrialized societies, generalizations of these insights to the species have necessarily been tentative. Here, experimental results from 15 diverse populations show that (i) all populations demonstrate some willingness to administer costly punishment as unequal behavior increases, (ii) the magnitude of this punishment varies substantially across populations, and (iii) costly punishment positively covaries with altruistic behavior across populations. These findings are consistent with models of the gene-culture coevolution of human altruism and further sharpen what any theory of human cooperation needs to explain.

Many kinds of body/mind practices are capable of producing remarkable behaviors and altered body states. A typology of such behaviors and states, defined as observable and intentional "extreme" alterations to the body, is presented. Epistemological and methodological issues are discussed: limitations of observational data, and role of meaning, intentionality, and consciousness. Rapprochement between Western medicine and Indo-Tibetan medicine requires rethinking biomedicine's radical grounding in physicality and reliance on "evidence-based medicine," and guarding against an ethnocentric Western intellectual hegemony motivating medical science and clinical practice to colonize and subvert non-Western traditions like Indo-Tibetan Buddhist medicine.

Many kinds of body/mind practices are capable of producing remarkable behaviors and altered body states. A typology of such behaviors and states, defined as observable and intentional &ldquo;extreme&rdquo; alterations to the body, is presented. Epistemological and methodological issues are discussed: limitations of observational data, and role of meaning, intentionality, and consciousness. Rapprochement between Western medicine and Indo-Tibetan medicine requires rethinking biomedicine's radical grounding in physicality and reliance on &ldquo;evidence-based medicine,&rdquo; and guarding against an ethnocentric Western intellectual hegemony motivating medical science and clinical practice to colonize and subvert non-Western traditions like Indo-Tibetan Buddhist medicine.

<p>Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two-stage model. The first stage involves disengagement from usual preoccupation with self-reinforcing, self-defeating, or self-indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.</p>

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.

<h3>Objective</h3><p>To conduct a systematic review of reports on the physical and psychological effects of Tai Chi on various chronic medical conditions.</p><h3>Data Sources</h3><p>Search of 11 computerized English and Chinese databases.</p><h3>Study Selection</h3><p>Randomized controlled trials, nonrandomized controlled studies, and observational studies published in English or Chinese.</p><h3>Data Extraction</h3><p>Data were extracted for the study objective, population characteristics, study setting, type of Tai Chi intervention, study design, outcome assessment, duration of follow-up, and key results.</p><h3>Data Synthesis</h3><p>There were 9 randomized controlled trials, 23 nonrandomized controlled studies, and 15 observational studies in this review. Benefits were reported in balance and strength, cardiovascular and respiratory function, flexibility, immune system, symptoms of arthritis, muscular strength, and psychological effects.</p><h3>Conclusions</h3><p>Tai Chi appears to have physiological and psychosocial benefits and also appears to be safe and effective in promoting balance control, flexibility, and cardiovascular fitness in older patients with chronic conditions. However, limitations or biases exist in most studies, and it is difficult to draw firm conclusions about the benefits reported. Most indications in which Tai Chi was applied lack a theoretical foundation concerning the mechanism of benefit. Well-designed studies are needed.</p>

Feelings of elevation, elicited by witnessing another person perform a good deed, have been hypothesized to motivate a desire to help others. However, despite growing interest in the determinants of prosocial behavior, there is only limited evidence that elevation leads to increases in altruistic behavior. In two experiments, we tested the relationship between elevation and helping behavior. Prior to measuring helping behavior, we measured elevation among participants in an elevation-inducing condition and control conditions in order to determine whether witnessing altruistic behavior elicited elevation. In Experiment 1, participants experiencing elevation were more likely to volunteer for a subsequent unpaid study than were participants in a neutral state. In Experiment 2, participants experiencing elevation spent approximately twice as long helping the experimenter with a tedious task as participants experiencing mirth or a neutral emotional state. Further, feelings of elevation, but not feelings of amusement or happiness, predicted the amount of helping. Together, these results provide evidence that witnessing another person?s altruistic behavior elicits elevation, a discrete emotion that, in turn, leads to tangible increases in altruism.

Empathy is a concept central to psychiatry, psychotherapy and clinical psychology. The construct of empathy involves not only the affective experience of the other person's actual or inferred emotional state but also some minimal recognition and understanding of another's emotional state. It is proposed, in the light of multiple levels of analysis including social psychology, cognitive neuroscience and clinical neuropsychology, a model of empathy that involves both bottom-up and top-down information processing underpinned by parallel and distributed computational mechanisms. The predictive validity of this model is explored with reference to clinical conditions. As many psychiatric conditions are associated with deficits or even lack of empathy, we discuss a limited number of these disorders including psychopathy/antisocial personality disorders, borderline and narcissistic personality disorders, autistic spectrum disorders, and alexithymia. We argue that future clinical investigations of empathy disorders can only be informative if behavioral, dispositional and biological factors are combined.

Why do people tend to care for upholding principles of justice? This study examined the association between individual differences in the affective, motivational and cognitive components of empathy, sensitivity to justice, and psychopathy in participants (N 265) who were also asked to rate the permissibility of everyday moral situations that pit personal benefit against moral standards of justice. Counter to commonsense, emotional empathy was not associated with sensitivity to injustice for others. Rather, individual differences in cognitive empathy and empathic concern predicted sensitivity to justice for others, as well as the endorsement of moral rules. Psychopathy coldheartedness scores were inversely associated with motivation for justice. Moreover, hierarchical multiple linear regression analysis revealed that self-focused and other-focused orientations toward justice had opposing influences on the permissibility of moral judgments. High scores on psychopathy were associated with less moral condemnation of immoral behavior. Together, these results contribute to a better understanding of the information processing mechanisms underlying justice motivation, and may guide interventions designed to foster justice and moral behavior. In order to promote justice motivation, it may be more effective to encourage perspective taking and reasoning to induce concern for others than emphasizing emotional sharing with the misfortune of others.

Bring a Sensory Garden to life in a structured therapeutic horticulture program!Intergenerational gardening programs bring the generations together. This book presents a tested, hands-on, easy-to-use activity plan that benefits the development of relationships between adults over 70 and school-age children. It shows how to limit frustration for both groups, how to plan activities that are functional and non-contrived, and how to assure that the interaction between elders and children is rewarding and pleasant for both. The activities rely on inexpensive, readily available tools and resources available throughout the growing season.While other books have discussed designing a Sensory Garden for people with disabilities, Generations Gardening Together applies the Sensory Garden design to a specific population, with a focus on the human senses that are stimulated by the garden. This unique sourcebook shows you, step-by-step, how a Sensory Garden can come alive in a structured therapeutic horticulture program. Generations Gardening Together shows how to create a Sensory Garden that will stimulate young and old gardeners alike. It outlines a six-week program curriculum that has been used and developed over ten years to use gardening as a program to bring generations together. You’ll learn therapeutic techniques that benefit elders by promoting self-esteem, creating feelings of pride, competence, and satisfaction—both from creating a garden and through passing on their knowledge and wisdom to the younger generation, inspiring them to use both their long-term and short-term memory skills, increasing physical stimulation, and providing the comfort of familiar plants and their aromas, which can trigger memories of people, places, and vocations. The activities in the book also benefit children through the establishment of a safe environment where people of all ages, backgrounds, and abilities can come together—an ideal social situation in which youth can seek the wisdom of elders. Children learn important lessons about accountability, nurturing, and responsibility, for working in a garden teaches youth about life, death, hope, patience, and beauty.Each activity session described in Generations Gardening Together includes the following information: title—describes the content of the program general statement of purpose—identifies the intent of the program goal(s)—outlines the expected outcome(s) of the activity program procedures—provides a detailed description of each step and the order of the program’s activities evaluation—includes what and how therapeutic program goals are to be measured and recorded materials and equipment—identifies all the necessary equipment and supplies needed to facilitate the program activityThis important resource shows how to provide appropriate (separate) orientation to seniors and children, what to emphasize and what to avoid in creating a program in your community, how to create garden themes that reflect the interests of the participants (ethnic foods, bird and butterfly gardens, planting to attract wildlife, etc.), how to decide what activities are appropriate for the developmental level of the participants, and much more. Generations Gardening Together is an essential resource for therapeutic recreation specialists, occupational therapists, therapeutic horticulture professionals, activity coordinators, master gardeners, and anyone working in an environment where elders and children come together.

Empathy is the ability to experience and understand what others feel without confusion between oneself and others. Knowing what someone else is feeling plays a fundamental role in interpersonal interactions. In this paper, we articulate evidence from social psychology and cognitive neuroscience, and argue that empathy involves both emotion sharing (bottom-up information processing) and executive control to regulate and modulate this experience (top-down information processing), underpinned by specific and interacting neural systems. Furthermore, awareness of a distinction between the experiences of the self and others constitutes a crucial aspect of empathy. We discuss data from recent behavioral and functional neuroimaging studies with an emphasis on the perception of pain in others, and highlight the role of different neural mechanisms that underpin the experience of empathy, including emotion sharing, perspective taking, and emotion regulation.

The raphe nuclei are distributed near the midline of the brainstem along its entire rostro-caudal extension. The serotonergic neurons are their main neuronal components, although a proportion of them lie in subdivisions of the lateral reticular formation. They develop from mesopontine and medullary primordia, and the resulting grouping into rostral and caudal clusters is maintained into adulthood, and is reflected in the connectivity. Thus, the mesencephalon and rostral pons, neurons within the rostral raphe complex (caudal linear, dorsal raphe, and median raphe nuclei) project primarily to the forebrain. By contrast, in the caudal pons and medulla oblongata, neurons within the caudal raphe complex (raphe magnus, raphe obscurus, raphe pallidus nuclei and parts of the adjacent lateral reticular formation) project to the brainstem nuclei and to the spinal cord. The median raphe and dorsal raphe nuclei provide parallel and overlapping projections to many forebrain structures with axon fibers exhibiting distinct structural and functional characteristics. The caudal group of the serotonergic system projects to the brainstem, and, by three parallel projections, to the dorsal, intermediate and ventral columns in the spinal cord. The serotonergic axons arborize over large areas comprising functionally diverse targets. Some projections form classical chemical synapses while many do not, thus contributing to the so-called paracrine or volume transmission. The serotonergic projections participate in the regulation of different functional (motor, somatosensory, limbic) systems; and have been associated with a wide range of neuropsychiatric and neurological disorders. Finally, recent experimental data support the role of serotonin in modulating brain development, such that a dysfunction in serotonergic transmission during early life could lead to long lasting structural and functional alterations.

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