People feel grateful when they have benefited from someone’s costly, intentional, voluntary effort on their behalf. Experiencing gratitude motivates beneficiaries to repay their benefactors and to extend generosity to third parties. Expressions of gratitude also reinforce benefactors for their generosity. These social features distinguish gratitude from related emotions such as happiness and feelings of indebtedness. Evolutionary theories propose that gratitude is an adaptation for reciprocal altruism (the sequential exchange of costly benefits between nonrelatives) and, perhaps, upstream reciprocity (a payit-forward style distribution of an unearned benefit to a third party after one has received a benefit from another benefactor). Gratitude therefore may have played a unique role in human social evolution.
Efforts to augment accountability through the use of metrics, and especially randomised controlled trial or other statistical methods place an increased burden on small nongovernmental organisations (NGOs) doing global health. In this paper, we
Abstract Prosocial behavior covers the broad range of actions intended to benefit one or more people other than oneself—actions such as helping, comforting, sharing, and cooperation. Altruism is motivation to increase another person's welfare; it is contrasted to egoism, the motivation to increase one's own welfare. There is no one-to-one correspondence between prosocial behavior and altruism. Prosocial behavior need not be motivated by altruism; altruistic motivation need not produce prosocial behavior. Over the past 30 years, the practical concern to promote prosocial behavior has led to both a variance-accounted-for empirical approach, which focuses on identifying situational and dispositional determinants of helping, and the application of existing psychological theories. Theories invoked to explain prosocial behavior include social learning, tension reduction, norm, exchange or equity, attribution, esteem-enhancement, and moral reasoning theories. In addition, new theoretical perspectives have been developed by researchers focused on anomalous aspects of why people do—and don't—act prosocially. Their research has raised the possibility of a multiplicity of social motives—altruism, collectivism, and principlism, as well as egoism. It has also raised questions—as yet unanswered—about how these motives might be most effectively orchestrated to increase prosocial behavior.
A psychologist explains why we should accept that we will never live in the Anthropocene.
It has long been theorised that there are two temporally distinct forms of self-reference: extended self-reference linking experiences across time, and momentary self-reference centred on the present. To characterise these two aspects of awareness, we used functional magnetic resonance imaging (fMRI) to examine monitoring of enduring traits (’narrative’ focus, NF) or momentary experience (’experiential’ focus, EF) in both novice participants and those having attended an 8 week course in mindfulness meditation, a program that trains individuals to develop focused attention on the present. In novices, EF yielded focal reductions in self-referential cortical midline regions (medial prefrontal cortex, mPFC) associated with NF. In trained participants, EF resulted in more marked and pervasive reductions in the mPFC, and increased engagement of a right lateralised network, comprising the lateral PFC and viscerosomatic areas such as the insula, secondary somatosensory cortex and inferior parietal lobule. Functional connectivity analyses further demonstrated a strong coupling between the right insula and the mPFC in novices that was uncoupled in the mindfulness group. These results suggest a fundamental neural dissociation between two distinct forms of self-awareness that are habitually integrated but can be dissociated through attentional training: the self across time and in the present moment.
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It has long been theorised that there are two temporally distinct forms of self-reference: extended self-reference linking experiences across time, and momentary self-reference centred on the present. To characterise these two aspects of awareness, we used functional magnetic resonance imaging (fMRI) to examine monitoring of enduring traits (’narrative’ focus, NF) or momentary experience (’experiential’ focus, EF) in both novice participants and those having attended an 8 week course in mindfulness meditation, a program that trains individuals to develop focused attention on the present. In novices, EF yielded focal reductions in self-referential cortical midline regions (medial prefrontal cortex, mPFC) associated with NF. In trained participants, EF resulted in more marked and pervasive reductions in the mPFC, and increased engagement of a right lateralised network, comprising the lateral PFC and viscerosomatic areas such as the insula, secondary somatosensory cortex and inferior parietal lobule. Functional connectivity analyses further demonstrated a strong coupling between the right insula and the mPFC in novices that was uncoupled in the mindfulness group. These results suggest a fundamental neural dissociation between two distinct forms of self-awareness that are habitually integrated but can be dissociated through attentional training: the self across time and in the present moment.
This study evaluated the results of a social and emotional learning (SEL) program on academic achievement among students attending a large, urban, high-risk school district. Using a cluster-randomized design, 24 elementary schools were assigned to receive either the intervention curriculum (Promoting Alternative Thinking Strategies, or PATHS) or a curriculum that delivered few if any SEL topics (i.e., the control group). In addition to state mastery test scores, demographic data, school attendance, and dosage information were obtained from 705 students who remained in the same group from the 3rd to the 6th grade. Analyses of odds ratios revealed that students enrolled in the intervention schools demonstrated higher levels of basic proficiency in reading, writing, and math at some grade levels. Although these between-groups differences held for race/ethnicity, gender, and socioeconomic status, significant within-group differences also were noted across these variables. Collectively, these findings indicated that social development instruction may be a promising approach to promote acquisition of academic proficiency, especially among youth attending high-risk school settings. Implications of these findings with respect to SEL programs conclude the article.
Several letters to the editor are presented in response to the article on the research on collaborative event ethnography (CEE).
This chapter presents an argument for mindfulness and secular Buddhism as inherently suffused with what might be called social justice concerns and thus calls for mindfulness teaching which includes practices and teachings that make explicit the links between mindfulness and social justice. Drawing on my experience within the fields of mindfulness teaching, law teaching, and contemplative pedagogy, in the first part of this chapter, I discuss how the practices we call mindfulness tend to cultivate a felt sense not only of interconnectedness and compassion but also of solidarity—unity of agreement in feeling or action (especially among individuals with a common purpose)—among practitioners, that assist us in working together for a more just world. I support these claims by reference to an exploratory case study: an offering of community-engaged mindfulness to address a community facing revelations of racism among law enforcement in a major American city.
ContextA significant number of studies have been published examining the mind-body effects of meditation and its clinical efficacy. There are very few studies, however, which directly compare different meditation methods with each other to explore potentially distinct mechanisms and effects, and no studies comparing individual preferences for different methods. As preference is seen as an important factor in consumer healthcare decision making, greater understanding of this aspect is needed as meditation becomes a more widely used therapeutic modality.
Objectives
For this reason a pilot study was conducted to compare four meditation techniques for personal preference.
Design
A within-subjects comparison design was employed.
Participants
A convenience sample of 247 undergraduate university students participated in the study.
Intervention
Participants learned two open observing meditation techniques–Vipassana (Mindfulness) and Zen, and two focused attention techniques–Mantra and Qigong Visualization, practicing one method per week. At the end of a six-week training period participants ranked the four meditation methods in order of personal preference.
Outcome Measures
Ranking of subjective preference of meditations practiced.
Results
A within subjects comparison revealed that significantly more participants chose Vipassana or Mantra meditation as their preferred techniques compared with Qigong Visualization and Zen.
Conclusion
This study provides information on differences in preference for type of meditation. As the benefits of meditation accrue over time, selecting a method that motivates sustained practice is a critical objective if therapeutic effects are to be achieved.
<p>Certain highly emotional experiences have the potential to produce long-lasting and meaningful changes in personality. Two such experiences are spiritual transformations and experiences of profound beauty. However, little is known about the cognitive appraisals or narrative elements involved in such experiences, how they are similar, and how they differ. In a study of emotion-related narratives, these experiences were found to share many features but also differ in their valence. Experiences of profound beauty are almost always positive, but spiritual transformations are both positive and negative. Moreover, spiritual transformations seem to produce long-lasting change, but experiences of profound beauty, although evocative, do not seem to produce long-lasting change. An emotion approach helps to elucidate two understudied but important emotional experiences.</p>
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Schools need reliable evidence about the outcomes of meditation programs before they consider if and how such programmes can influence learning agendas, curriculum and timetables. This paper reviewed evidence from 15 peer-reviewed studies of school meditation programmes with respect to three student outcomes: well-being, social competence and academic achievement. In total, there were 76 results where effect sizes could be calculated. The overall number of participants in the effect size analyses was 1,797. Of the 76 effect sizes calculated, 61 % were statistically significant. Sixty-seven per cent of the results had small effects on student outcomes, 24 % of the results had medium effect strength and 9 % showed a large effect of meditation upon student outcomes. Transcendental meditation programmes had a higher percentage of significant effects than mindfulness-based and other types of meditation programmes, but this may be to do with the settings and programme delivery rather than the technique itself. Programme elements such as duration, frequency of practice and type of instructor influenced student outcomes. A conceptual model is put forward based on two propositions: proposition 1-meditation positively influences student success by increasing cognitive functioning; proposition 2-meditation positively influences student success by increasing emotional regulation. Suggestions are made to stimulate future research and to assist in the development of more efficacious applications for meditation in schools. [ABSTRACT FROM AUTHOR]; Copyright of Educational Psychology Review 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.)
<p>This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.</p>
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This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
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This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced. [ABSTRACT FROM AUTHOR]; Copyright of Child Development Perspectives is the property of Wiley-Blackwell 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.)
British imperialism was almost unparalleled in its historical and geographical reach, leaving a legacy of entrenched social transformation in nations and cultures in every part of the globe. Colonial annexation and government were based on an all-encompassing system that integrated and controlled political, economic, social and ethnic relations, and required a similar annexation and control of natural resources and nature itself. Colonial ideologies were expressed not only in the progressive exploitation of nature but also in the emerging discourses of conservation. At the start of the 21st century, the conservation of nature is of undiminished importance in post-colonial societies, yet the legacy of colonial thinking endures. What should conservation look like today, and what (indeed, whose) ideas should it be based upon? Decolonizing Nature explores the influence of the colonial legacy on contemporary conservation and on ideas about the relationships between people, polities and nature in countries and cultures that were once part of the British Empire. It locates the historical development of the theory and practice of conservation - at both the periphery and the centre - firmly within the context of this legacy, and considers its significance today. It highlights the present and future challenges to conservationists of contemporary global neo-colonialism The contributors to this volume include both academics and conservation practitioners. They provide wide-ranging and insightful perspectives on the need for, and practical ways to achieve new forms of informed ethical engagement between people and nature.
British imperialism was almost unparalleled in its historical and geographical reach, leaving a legacy of entrenched social transformation in nations and cultures in every part of the globe. Colonial annexation and government were based on an all-encompassing system that integrated and controlled political, economic, social and ethnic relations, and required a similar annexation and control of natural resources and nature itself. Colonial ideologies were expressed not only in the progressive exploitation of nature but also in the emerging discourses of conservation. At the start of the 21st century, the conservation of nature is of undiminished importance in post-colonial societies, yet the legacy of colonial thinking endures. What should conservation look like today, and what (indeed, whose) ideas should it be based upon? Decolonizing Nature explores the influence of the colonial legacy on contemporary conservation and on ideas about the relationships between people, polities and nature in countries and cultures that were once part of the British Empire. It locates the historical development of the theory and practice of conservation - at both the periphery and the centre - firmly within the context of this legacy, and considers its significance today. It highlights the present and future challenges to conservationists of contemporary global neo-colonialism The contributors to this volume include both academics and conservation practitioners. They provide wide-ranging and insightful perspectives on the need for, and practical ways to achieve new forms of informed ethical engagement between people and nature.
<p>Abstract Objective: This study examined whether mindfulness increased through participation in movement-based courses and whether changes in self-regulatory self-efficacy, mood, and perceived stress mediated the relationship between increased mindfulness and better sleep. Participants: 166 college students enrolled in the 2007–2008 academic year in 15 week classes in Pilates, Taiji quan, or GYROKINESIS. Methods: At beginning, middle, and end of the semester, participants completed measures of mindfulness, self-regulatory self-efficacy, mood, perceived stress, and sleep quality. Results: Total mindfulness scores and mindfulness subscales increased overall. Greater changes in mindfulness were directly related to better sleep quality at the end of the semester after adjusting for sleep disturbance at the beginning. Tiredness, Negative Arousal, Relaxation, and Perceived Stress mediated the effect of increased mindfulness on improved sleep. Conclusions: Movement-based courses can increase mindfulness. Increased mindfulness accounts for changes in mood and perceived stress, which explain, in part, improved sleep quality.</p>
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ObjectiveThis study examined whether mindfulness increased through participation in movement based courses and whether changes in self-regulatory self-efficacy, mood, and perceived stress mediated the relationship between increased mindfulness and better sleep.
Participants
166 college students enrolled in the 2007-2008 academic year in 15 week classes in Pilates, Taiji quan, or GYROKINESIS®.
Methods
At beginning, middle, and end of the semester, participants completed measures of mindfulness, self-regulatory self-efficacy, mood, perceived stress and sleep quality.
Results
Total mindfulness scores and mindfulness subscales increased overall. Greater changes in mindfulness were directly related to better sleep quality at the end of the semester after adjusting for sleep disturbance at the beginning. Tired Mood, Negative Arousal, Relaxed Mood, and Perceived Stress mediated the effect of increased mindfulness on improved sleep.
Conclusions
Movement based courses can increase mindfulness. Increased mindfulness accounts for changes in mood and perceived stress that explain, in part, improved sleep quality.
Guided by appraisal-based models of the influence of emotion upon judgment, we propose that disgust moralizes--that is, amplifies the moral significance of--protecting the purity of the body and soul. Three studies documented that state and trait disgust, but not other negative emotions, moralize the purity moral domain but not the moral domains of justice or harm/care. In Study 1, integral feelings of disgust, but not integral anger, predicted stronger moral condemnation of behaviors violating purity. In Study 2, experimentally induced disgust, compared with induced sadness, increased condemnation of behaviors violating purity and increased approval of behaviors upholding purity. In Study 3, trait disgust, but not trait anger or trait fear, predicted stronger condemnation of purity violations and greater approval of behaviors upholding purity. We found that, confirming the domain specificity of the disgust-purity association, disgust was unrelated to moral judgments about justice (Studies 1 and 2) or harm/care (Study 3). Finally, across studies, individuals of lower socioeconomic status (SES) were more likely than individuals of higher SES to moralize purity but not justice or harm/care.
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