This paper focuses on the testimonies of three male primary school staff members who utilised social and emotional learning (SEL) in their everyday practice within their respective schools. The data, collected through individual interviews, illustrate how these three men interpreted SEL, and their role in the development of children's social, emotional and behavioural (SEB) skills, in response to their perceptions of pupils' home-life. In particular, the sample identified the children's fathers' perceived ability/inability as a main cause of pupils' SEB deficiencies. Consequently, the three male staff members maintained that in order to advocate and encourage alternative, appropriate behaviours, they should act as "replacement fathers" and become "role models". The findings contribute to existing debates relating to the notion of "positive male role models" in primary schools and the propensity for staff to engage in parental blame. The implications of these findings are discussed, and suggestions that call for a more democratic and cooperative exchange of knowledge between parents and teachers are made.
Crutzen and Stoermer’s (2000) naming of the ‘Anthropocene’ has provoked lively debate across the physical and social sciences, but, while the term is gradually gaining acceptance as the signifier of the current geological epoch, it remains little more than a roughly defined place-holder for an era characterized by environmental and social uncertainty. The term invites deeper considerations of its meaning, significance, and consequences for thought and politics. For this Forum, we invited five scholars to reflect on how the Anthropocene poses challenges to the structures and habits of geography, politics, and their guiding concepts. The resulting essays piece together an agenda for geographic thought – and political engagement – in this emerging epoch. Collectively, they suggest that geography, as a discipline, is particularly well suited to address the conceptual challenges presented by the Anthropocene.
Giant vertebrates dominated many Pleistocene ecosystems. Many were herbivores, and their sudden extinction in prehistory could have had large ecological impacts. We used a high-resolution 130,000-year environmental record to help resolve the cause and reconstruct the ecological consequences of extinction of Australia’s megafauna. Our results suggest that human arrival rather than climate caused megafaunal extinction, which then triggered replacement of mixed rainforest by sclerophyll vegetation through a combination of direct effects on vegetation of relaxed herbivore pressure and increased fire in the landscape. This ecosystem shift was as large as any effect of climate change over the last glacial cycle, and indicates the magnitude of changes that may have followed megafaunal extinction elsewhere in the world.
Human cooperation is an evolutionary puzzle. Unlike other creatures, people frequently cooperate with genetically unrelated strangers, often in large groups, with people they will never meet again, and when reputation gains are small or absent. These patterns of cooperation cannot be explained by the nepotistic motives associated with the evolutionary theory of kin selection and the selfish motives associated with signalling theory or the theory of reciprocal altruism. Here we show experimentally that the altruistic punishment of defectors is a key motive for the explanation of cooperation. Altruistic punishment means that individuals punish, although the punishment is costly for them and yields no material gain. We show that cooperation flourishes if altruistic punishment is possible, and breaks down if it is ruled out. The evidence indicates that negative emotions towards defectors are the proximate mechanism behind altruistic punishment. These results suggest that future study of the evolution of human cooperation should include a strong focus on explaining altruistic punishment.
The International Geosphere Biosphere Program has recently suggested that we now live in a new era ofnatural history, the Anthropocene, one marked by the emergence of a new series of geological, biological
and climatological forcing mechanisms in the biosphere. These new forcing agents are changing the
composition of trace gases in the atmosphere, moving large amounts of material all over the planet,
drastically curtailing, and in many cases, eliminating habitats and their species. The ethical challenge now
for global environmental politics, and especially for international relations specialists thinking about these
themes, is to work within such a frame of reference. In this sense at least "environment" has been
superceded. The most pressing ethical matters in the shadow of the Kyoto protocol, and recent events in
the so called 'Middle East' relate the political questions of who "we" now are, and how we might usefully
know how "we" might change our identities, and our actions, in light of the sheer scale of recent
anthropogenically induced changes within the biosphere.
Science is demonstrating what we intuitively know: Nature makes us happy.
The discussion of the Anthropocene focuses attention on the changing geological context for the future of humanity, change wrought by practices that secure particular forms of human life. These are frequently discussed in geography in terms of biopolitics. In particular liberal societies powered by carboniferous capitalism and using their practices of war secure ‘biohumanity’. Climate change is one of the key dimensions of the future that biopolitical strategies of managing risk and contingency have so far failed to address effectively. The debate about the relationship climate and security emphasises that the geological circumstances of the Anthropocene require a different biopolitics, one that understands that securing the biohuman is now the danger, and as an exigesis of the E3G analysis of “Degrees of Risk” shows, one that conventional understandings of risk management cannot adequately encompass. The Anthropocene provides a political recontextualisation for possible new forms of biopolitics after the biohuman.
OBJECTIVE:We sought to examine psychological mechanisms of treatment outcomes of a mindfulness meditation intervention for Generalized Anxiety Disorder (GAD).
METHODS:
We examined mindfulness and decentering as two potential therapeutic mechanisms of action of generalized anxiety disorder (GAD) symptom reduction in patients randomized to receive either mindfulness-based stress reduction (MBSR) or an attention control class (N=38). Multiple mediation analyses were conducted using a non-parametric cross product of the coefficients approach that employs bootstrapping.
RESULTS:
Analyses revealed that change in decentering and change in mindfulness significantly mediated the effect of MBSR on anxiety. When both mediators were included in the model, the multiple mediation analysis revealed a significant indirect effect through increases in decentering, but not mindfulness. Furthermore, the direct effect of MBSR on decrease in anxiety was not significant, suggesting that decentering fully mediated the relationship. Results also suggested that MBSR reduces worry through an increase in mindfulness, specifically by increases in awareness and nonreactivity.
CONCLUSIONS:
Improvements in GAD symptoms resulting from MBSR are in part explained by increased levels of decentering.
What is compassion? And how did it evolve? In this review, we integrate 3 evolutionary arguments that converge on the hypothesis that compassion evolved as a distinct affective experience whose primary function is to facilitate cooperation and protection of the weak and those who suffer. Our empirical review reveals compassion to have distinct appraisal processes attuned to undeserved suffering; distinct signaling behavior related to caregiving patterns of touch, posture, and vocalization; and a phenomenological experience and physiological response that orients the individual to social approach. This response profile of compassion differs from those of distress, sadness, and love, suggesting that compassion is indeed a distinct emotion. We conclude by considering how compassion shapes moral judgment and action, how it varies across different cultures, and how it may engage specific patterns of neural activation, as well as emerging directions of research.
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What is compassion? And how did it evolve? In this review, we integrate three evolutionary arguments that converge on the hypothesis that compassion evolved as a distinct affective experience whose primary function is to facilitate cooperation and protection of the weak and those who suffer. Our empirical review reveals compassion to have distinct appraisal processes attuned to undeserved suffering, distinct signaling behavior related to caregiving patterns of touch, posture, and vocalization, and a phenomenological experience and physiological response that orients the individual to social approach. This response profile of compassion differs from those of distress, sadness, and love, suggesting that compassion is indeed a distinct emotion. We conclude by considering how compassion shapes moral judgment and action, how it varies across different cultures, and how it may engage specific patterns of neural activation, as well as emerging directions of research.
What is compassion? And how did it evolve? In this review, we integrate three evolutionary arguments that converge on the hypothesis that compassion evolved as a distinct affective experience whose primary function is to facilitate cooperation and protection of the weak and those who suffer. Our empirical review reveals compassion to have distinct appraisal processes attuned to undeserved suffering, distinct signaling behavior related to caregiving patterns of touch, posture, and vocalization, and a phenomenological experience and physiological response that orients the individual to social approach. This response profile of compassion differs from those of distress, sadness, and love, suggesting that compassion is indeed a distinct emotion. We conclude by considering how compassion shapes moral judgment and action, how it varies across different cultures, and how it may engage specific patterns of neural activation, as well as emerging directions of research.
Many investigators have hypothesized that brain response to cortisol is altered in depression. However, neural activation in response to exogenously manipulated cortisol elevations has not yet been directly examined in depressed humans. Animal research shows that glucocorticoids have robust effects on hippocampal function, and can either enhance or suppress neuroplastic events in the hippocampus depending on a number of factors. We hypothesized that depressed individuals would show 1) altered hippocampal response to exogenous administration of cortisol, and 2) altered effects of cortisol on learning. In a repeated-measures design, 19 unmedicated depressed and 41 healthy individuals completed two fMRI scans. Fifteen mg oral hydrocortisone (i.e., cortisol) or placebo (order randomized and double-blind) was administered 1 h prior to encoding of emotional and neutral words during fMRI scans. Data analysis examined the effects of cortisol administration on 1) brain activation during encoding, and 2) subsequent free recall for words. Cortisol affected subsequent recall performance in depressed but not healthy individuals. We found alterations in hippocampal response to cortisol in depressed women, but not in depressed men (who showed altered response to cortisol in other regions, including subgenual prefrontal cortex). In both depressed men and women, cortisol's effects on hippocampal function were positively correlated with its effects on recall performance assessed days later. Our data provide evidence that in depressed compared to healthy women, cortisol's effects on hippocampal function are altered. Our data also show that in both depressed men and women, cortisol's effects on emotional memory formation and hippocampal function are related.
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Plant-derived compounds that modulate the immune responses are emerging as frontline treatment agents for cancer, infectious diseases and autoimmunity. Herein we have isolated 40 phytochemicals from five Bhutanese Sowa Rigpa medicinal plants—Aconitum laciniatum, Ajania nubegina, Corydalis crispa, Corydalis dubia and Pleurospermum amabile—and tested 14 purified compounds for their immunomodulatory properties using a murine dendritic cell (DC) line, and cytotoxicity against a human cholangiocyte cell line using xCELLigence real time cell monitoring. These compounds were: pseudaconitine, 14-veratryolpseudaconitine, 14-O-acetylneoline, linalool oxide acetate, (E)-spiroether, luteolin, luteolin-7-O-β-d-glucopyranoside, protopine, ochrobirine, scoulerine, capnoidine, isomyristicin, bergapten, and isoimperatorin. Of the 14 compounds tested here, scoulerine had adjuvant-like properties and strongly upregulated MHC-I gene and protein expression whereas bergapten displayed immunosuppressive properties and strongly down-regulated gene and protein expression of MHC-I and other co-stimulatory molecules. Both scoulerine and bergapten showed low cytotoxicity against normal healthy cells that were consistent with their immunoregulatory properties. These findings highlight the breadth of immunomodulatory properties of defined compounds from Bhutanese medicinal plants and show that some of these compounds exert their mechanisms of action by modulating DC activity. [ABSTRACT FROM AUTHOR]
Time is divided by geologists according to marked shifts in Earth’s state. Recent global environmental changes suggest that Earth may have entered a new human-dominated geological epoch, the Anthropocene. Here we review the historical genesis of the idea and assess anthropogenic signatures in the geological record against the formal requirements for the recognition of a new epoch. The evidence suggests that of the various proposed dates two do appear to conform to the criteria to mark the beginning of the Anthropocene: 1610 and 1964. The formal establishment of an Anthropocene Epoch would mark a fundamental change in the relationship between humans and the Earth system.
Time is divided by geologists according to marked shifts in Earth’s state. Recent global environmental changes suggest that Earth may have entered a new human-dominated geological epoch, the Anthropocene. Here we review the historical genesis of the idea and assess anthropogenic signatures in the geological record against the formal requirements for the recognition of a new epoch. The evidence suggests that of the various proposed dates two do appear to conform to the criteria to mark the beginning of the Anthropocene: 1610 and 1964. The formal establishment of an Anthropocene Epoch would mark a fundamental change in the relationship between humans and the Earth system.
Mindfulness practices are increasingly being utilized as a method for cultivating well-being. The term mindfulness is often used as an umbrella for a variety of different practices and many mindfulness-based interventions (MBIs) contain multiple styles of practice. Despite the diversity of practices within MBIs, few studies have investigated whether constituent practices produce specific effects. We randomized 156 undergraduates to one of four brief practices: breath awareness, loving-kindness, gratitude, or to an attention control condition. We assessed practice effects on affect following brief training, and effects on affect and behavior after provocation with a stressor (i.e., Cold pressor test). Results indicate that gratitude training significantly improved positive affect compared to breath awareness (d = 0.58) and loving-kindness led to significantly greater reductions in implicit negative affect compared to the control condition (d = 0.59) immediately after brief practice. In spite of gains in positive affect, the gratitude group demonstrated increased reactivity to the stressor, reporting the CPT as significantly more aversive than the control condition (d = 0.46) and showing significantly greater increases in negative affect compared to the breath awareness, loving-kindness, and control groups (ds = 0.55, 0.60, 0.65, respectively). Greater gains in implicit positive affect following gratitude training predicted decreased post-stressor likability ratings of novel neutral faces compared to breath awareness, loving-kindness, and control groups (ds = - 0.39, -0.40, -0.33, respectively) as well. Moreover, the gratitude group was significantly less likely to donate time than the loving-kindness group in an ecologically valid opportunity to provide unrewarded support. These data suggest that different styles of contemplative practice may produce different effects in the context of brief, introductory practice and these differences may be heightened by stress. Implications for the study of contemplative practices are discussed.
Mindfulness practices are increasingly being utilized as a method for cultivating well-being. The term mindfulness is often used as an umbrella for a variety of different practices and many mindfulness-based interventions (MBIs) contain multiple styles of practice. Despite the diversity of practices within MBIs, few studies have investigated whether constituent practices produce specific effects. We randomized 156 undergraduates to one of four brief practices: breath awareness, loving-kindness, gratitude, or to an attention control condition. We assessed practice effects on affect following brief training, and effects on affect and behavior after provocation with a stressor (i.e., Cold pressor test). Results indicate that gratitude training significantly improved positive affect compared to breath awareness (d = 0.58) and loving-kindness led to significantly greater reductions in implicit negative affect compared to the control condition (d = 0.59) immediately after brief practice. In spite of gains in positive affect, the gratitude group demonstrated increased reactivity to the stressor, reporting the CPT as significantly more aversive than the control condition (d = 0.46) and showing significantly greater increases in negative affect compared to the breath awareness, loving-kindness, and control groups (ds = 0.55, 0.60, 0.65, respectively). Greater gains in implicit positive affect following gratitude training predicted decreased post-stressor likability ratings of novel neutral faces compared to breath awareness, loving-kindness, and control groups (ds = - 0.39, -0.40, -0.33, respectively) as well. Moreover, the gratitude group was significantly less likely to donate time than the loving-kindness group in an ecologically valid opportunity to provide unrewarded support. These data suggest that different styles of contemplative practice may produce different effects in the context of brief, introductory practice and these differences may be heightened by stress. Implications for the study of contemplative practices are discussed.
We use a new model of metarepresentational development to predict a cognitive deficit which could explain a crucial component of the social impairment in childhood autism. One of the manifestations of a basic metarepresentational capacity is a ‘theory of mind’. We have reason to believe that autistic children lack such a ‘theory’. If this were so, then they would be unable to impute beliefs to others and to predict their behaviour. This hypothesis was tested using Wimmer and Perner's puppet play paradigm. Normal children and those with Down's syndrome were used as controls for a group of autistic children. Even though the mental age of the autistic children was higher than that of the controls, they alone failed to impute beliefs to others. Thus the dysfunction we have postulated and demonstrated is independent of mental retardation and specific to autism.Résumé
Les auteurs présentent un nouveau mod`éle de développement méta-cognitif pour prédire le déficit cognitif qui rendrait compte d'un composant essentiel du handicap social de l'enfant autiste. Une des manifestations d'une capacité de base méta-cognitive est une ‘theorie de l'esprit'. Nous avons des raisons de croire que cette théorie fait defaut chez l'enfant autiste. Celui-ci serait done incapable d'attribuer des croyances aux autres ou de prédire leur comportement. Cette hypothèse a été testée avec le paradigme de jeu des marionettes utilisé par Wimmer et Perner. Des enfants normaux et des enfants avec trisomie 21 ont servi de groupe contrôle. Bien que Page mental des enfants autistes ait été plus élevé que deux du groupe contrôle, seuls les enfants autistes Wont pu attribuer aux autres des croyances. Ainsi le dysfonctionnement prévu a pu être démontre, il s'avère indépendant du retard mental et spécifique a l'autiste.
We use a new model of metarepresentational development to predict a cognitive deficit which could explain a crucial component of the social impairment in childhood autism. One of the manifestations of a basic metarepresentational capacity is a ‘theory of mind’. We have reason to believe that autistic children lack such a ‘theory’. If this were so, then they would be unable to impute beliefs to others and to predict their behaviour. This hypothesis was tested using Wimmer and Perner's puppet play paradigm. Normal children and those with Down's syndrome were used as controls for a group of autistic children. Even though the mental age of the autistic children was higher than that of the controls, they alone failed to impute beliefs to others. Thus the dysfunction we have postulated and demonstrated is independent of mental retardation and specific to autism.Résumé
Les auteurs présentent un nouveau mod`éle de développement méta-cognitif pour prédire le déficit cognitif qui rendrait compte d'un composant essentiel du handicap social de l'enfant autiste. Une des manifestations d'une capacité de base méta-cognitive est une ‘theorie de l'esprit'. Nous avons des raisons de croire que cette théorie fait defaut chez l'enfant autiste. Celui-ci serait done incapable d'attribuer des croyances aux autres ou de prédire leur comportement. Cette hypothèse a été testée avec le paradigme de jeu des marionettes utilisé par Wimmer et Perner. Des enfants normaux et des enfants avec trisomie 21 ont servi de groupe contrôle. Bien que Page mental des enfants autistes ait été plus élevé que deux du groupe contrôle, seuls les enfants autistes Wont pu attribuer aux autres des croyances. Ainsi le dysfonctionnement prévu a pu être démontre, il s'avère indépendant du retard mental et spécifique a l'autiste.
<h2>Abstract</h2><p>Tai Chi posture, has recently been shown in a number of random controlled trials to improve balance, posture, vigour and general well-being in a variety of client groups. These are problems commonly encountered by people with Multiple Sclerosis. The present study was therefore designed as a pilot evaluation of the usefulness of Tai Chi/Qi Gong for people with Multiple Sclerosis. Eight individuals with Multiple Sclerosis were monitored over a 2-month baseline and 2-month intervention. Statistically significant pre to post improvements for the group as a whole were achieved on measures of depression and balance. A 21-item symptom check-list indicated small improvements over a broad range of other self-rated symptoms.</p>
Robyn Eckersley's elegant and eloquent argument concerning the limits of "ecological intervention" is constrained by the scope of what is included in her definition of environmental emergency, by what might be in need of protection, and also by what is conventionally understood by notions of intervention related to states and sovereign territory.
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