冥想的安全性

大量研究表明冥想有助于身心健康的维持与幸福感的提升, 但与此同时, 飞速发展的研究与实践却严重忽略了对其安全性的考察。目前, 我们对冥想各群体(临床人群、修行人、正念冥想指导者、普通练习者及大学生等)不良反应的表现、影响因素及发生与转化机制等都知之甚少, 目前国内该领域的研究尚属空白, 这是迫切需要研究者和实践者重视和严肃对待的伦理问题。国外研究表明, 总体而言, 冥想不良反应率为8.3%, 表现在认知、感知觉、情感、躯体化、意志、自我意识与社会功能等7方面内容的不适或改变, 严重的甚至出现自杀意念与行为; 冥想不良反应的影响因素包括练习者、练习、关系及健康行为等4方面的内容。中国文化下本土化研究的开展以及冥想指导者胜任力等问题是未来研究的重要方向, 分解设计、纵向设计与个人中心取向是重要的研究方法。     

安全依恋对共情和利他行为的影响

利他行为(Altruistic behavior)指以增加其他个体的福利为最终目标的行为, 它既是社会心理学领域的重要研究主题也是社会和谐稳定的需要。共情(Empathy)指个体感知或想象他人的情感, 并部分体验到他人感受的心理过程, 是利他行为的内在动机。已有研究证明, 安全依恋风格和安全依恋启动对个体共情和利他行为有积极影响。根据依恋理论和相关文献可以推测, 情绪调节和认知图式可能是安全依恋影响个体共情和利他行为的两种心理机制。未来可以探讨利他行为实施者与接受者的关系远近及双方依恋风格匹配程度的调节作用, 进一步验证安全依恋影响共情和利他行为的心理机制, 探讨利他行为对安全依恋的反向促进作用以及开发通过安全依恋培养个体共情能力和利他行为的干预方案。     

大学生共情对利他行为的影响:一个有调节的中介模型

探究大学生共情、幸福感和神经质对利他行为的影响,为促进大学生利他行为提供依据。采用方便取样,选取辽宁省某高校选修课程学生273名,完成中文版人际反应指针量表、神经质人格问卷、幸福感指数量表和大学生利他行为问卷。结果显示:(1) 神经质在共情和利他行为之间起着部分中介作用,也就是说,共情既对利他行为产生直接影响,也通过神经质间接地影响着利他行为;(2) 幸福感是神经质部分中介共情和利他行为关系的调节变量。幸福感调节的是中介作用的后半路径,即共情通过神经质对利他行为的间接效应受到幸福感的调节。具体的说,相对于低幸福感的大学生,间接效应对于高幸福感的大学生更加显著。因此,共情对利他行为的影响是有调节的中介效应。研究结论对增强大学生利他行为有重要的理论价值和实践指导价值。     

德行领导与员工不道德行为、利他行为:道德推脱的中介作用

以道德推脱理论为基础,运用问卷调查法,通过对776名员工的调查,探讨了德行领导对员工不道德行为和利他行为的影响及道德推脱在这一影响中的中介作用。研究发现:(1)德行领导会抑制员工不道德行为的产生、促进员工利他行为的出现;(2)道德推脱会促进员工不道德行为的产生、抑制员工利他行为的出现;(3)德行领导通过道德推脱的完全中介作用负向影响员工的不道德行为,通过道德推脱的部分中介作用正向影响员工的利他行为。     

不同冥想类型对创造性思维的影响及作用机制

冥想与创造性的关系正逐渐被关注,澄清冥想练习对创造性思维的影响效果和作用机制对个体创新潜能的培养与提升具有重要意义。不同冥想类型对创造性思维的影响具有特异性,专注冥想主要通过注意聚焦和提升自上而下的执行控制能力来对聚合思维产生积极影响;正念冥想引起的离焦的注意状态,以及对认知灵活性和积极情绪的促进,有助于发散思维。未来应加强不同冥想类型与创造性思维的整合研究,探讨冥想影响创造性思维的脑机制,以及冥想与其他干预训练对创造性思维的不同作用机制等。     

眼睛线索下公我意识启动对利他行为的影响

给个体呈现一副正视前方的眼睛线索,会使个体的行为发生明显的变化,即出现眼睛效应。以往研究发现,特质公我意识较高的个体在眼睛线索下会表现出更多利他行为。本研究采用句子重组任务启动被试的状态公我意识,通过独裁者博弈任务,考察眼睛线索与公我意识交互作用对利他行为的影响。结果发现,启动公我意识和呈现眼睛线索均可以显著提高被试的利他行为;更重要的是,眼睛线索下启动公我意识可以促进利他行为。该结果表明,眼睛线索与公我意识交互作用影响个体的利他行为。     

主观社会阶层对亲社会行为的影响

从特质性的主观阶层感和情境性的主观阶层感两个角度考察了主观社会阶层对个体亲社会行为的影响。实验1采用问卷调查法,发现主观社会阶层较高的被试在人际关系取向上更倾向于共享关系取向。实验2采用材料启动法,发现对社会距离近的他人,高阶层与低阶层利他行为差异不显著;对社会距离远的他人,高阶层的利他行为显著大于低阶层组。研究结论：主观社会阶层较高的个体表现出更多的亲社会行为;社会距离起调节作用。     

内隐和外显测量对利他行为的预测:来自IAT和BIAT的证据

利他行为是指人们自愿付出一定代价做出的有益于他人的行为。该研究以联结性-推理性评价模型为理论基础探讨内隐和外显测量对利他行为的预测效度,研究以193名大学生为被试,将4种内隐利他测量方法和1种外显利他测量方法相结合,以自发性水平不同的3种利他行为为结果变量。结果发现,IAT和BIAT的信度和效度较好,BIAT尤其值得采用。内隐利他自我概念测量能有效地预测真实情境中自发性较高的捐助行为,外显测量则预测了意识控制下自我报告的利他行为。结果表明,只有内隐利他自我概念测量能预测真实情境中快速发生的利他行为。其作用是外显利他测量和内隐利他态度测量所不能代替的。     

利他行为的自我控制过程模型:自我损耗下的道德情绪的正向作用

本研究通过3个实验验证和探讨了利他行为的自我控制过程模型。实验1采用自我损耗的双任务范式,考察了自我损耗对利他行为水平的影响。实验2考察行动控制导向在自我损耗和利他行为之间关系的调节作用。实验3通过诱发道德情绪,探讨了道德情绪对自我控制资源损耗个体的利他行为决策的作用。研究得到了以下结论:(1)自我控制资源损耗会对利他行为产生不利影响。(2)行动控制导向对自我损耗和利他行为之间的关系起调节作用。(3)道德情绪能够缓解自我损耗对利他行为的不利影响。     

现实利他行为与网络利他行为对大学生主观幸福感的影响：多重中介模型

为探讨现实利他行为与网络利他行为对主观幸福感的影响,并着力考察现实社会支持、网络社会支持与自尊在其中所起的作用,以1064名在读大学生为被试进行问卷调查,研究结果显示：（1）现实利他行为和网络利他行为均能在一定程度上预测主观幸福感。（2）现实、网络社会支持和自尊是现实和网络利他行为对主观幸福感产生影响的两条并行中介路径。（3）现实和网络利他行为与现实和网络社会支持之间存在交互作用。     

CULTIVATING LOVING KINDNESS: A TWO‐STAGE MODEL OF THE EFFECTS OF MEDITATION ON EMPATHY,COMPASSION, AND ALTRUISM

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.     

A wandering mind is a less caring mind: Daily experience sampling during compassion meditation training

Mind wandering, or the tendency for attention to drift to task-irrelevant thoughts, has been associated with worse intra- and inter-personal functioning. Utilizing daily experience sampling with 51 adults during 9-weeks of a compassion meditation program, we examined effects on mind wandering (to neutral, pleasant, and unpleasant topics) and caring behaviors for oneself and others. Results indicated that compassion meditation decreased mind wandering to neutral topics and increased caring behaviors towards oneself. When collapsing across topics, mind wandering did not serve as an intermediary between the frequency of compassion meditation practice and caring behaviors, though mind wandering to pleasant and unpleasant topics was linked to both variables. A path analysis revealed that greater frequency of compassion meditation practice was related to reductions in mind wandering to unpleasant topics and increases in mind wandering to pleasant topics, both of which were related to increases in caring behaviors for oneself and others.     

Compassion‐Based Meditation in African Americans: Self‐Criticism Mediates Changes in Depression

This study examines self‐criticism as a mechanism through which compassion meditation reduces depressive symptoms in low‐income African American men and women (N  = 59) who had recently attempted suicide. After completing several measures, including the Levels of Self‐Criticism Scale and Beck Depression Inventory‐II , participants were randomly assigned to receive either a six‐session compassion meditation (CM ) group (Grady Compassion and Meditation Program) or a six‐session support group. As predicted, path analysis results showed that treatment condition led to changes in self‐criticism from pre‐ to posttreatment, with those receiving CM showing greater reductions in levels of self‐criticism than those randomized to the support group. Path analyses also revealed that changes in self‐criticism fully mediated the link between condition and changes in depressive symptoms. These findings highlight the importance and value of targeting levels of self‐criticism in compassion‐based interventions to reduce the depressive symptoms of suicidal African Americans.     

An examination of the factor structure of the Effects of Meditation scale

We examined the reliability and validity of the Effects of Meditation (EOM) scale (Reavley and Pallant, 2009) which measures Experiences During Meditation (EOM-DM) and the Effects of Meditation in Everyday Life (EOM-EL). Adult meditators (N = 254) completed questionnaires on the effects of meditation, compassion towards self and others, flow, satisfaction with life, and psychological distress. Confirmatory factor analysis was used to assess the factor structure and reliability of the EOM scales. A shortened 18-item version of the EOM-DM scale replicated the five-factor structure of the original 29-item scale. The seven-factor structure of the EOM-EL was not confirmed, with data revealing a single-factor scale. Validity of the scales was demonstrated by showing that individuals reporting greater cognitive, mystical and fewer negative emotions during meditation reported greater self-compassion, flow and less psychological distress and more benefits from meditation in everyday life than individuals less engaged during meditation.     

Comparing the Effects of Loving-Kindness Meditation (LKM), Music and LKM Plus Music on Psychological Well-Being

Loving-kindness meditation (LKM), a meditative practice directing caring feelings toward self and others, is a popular, evidence-base approach to increasing well-being. Music listening is also a popular form of emotion regulation used to enhance well-being. This interdisciplinary study evaluated a novel intervention called Convergence—combining LKM with accompanying classical guitar music—and its effects on adults’ well-being, mindfulness, compassion and self-compassion outcomes. Convergence was compared to active control groups LKM-only and Music-only regarding their relative effectiveness in improving these outcomes. Participants (N?=?78; aged 18 to 69?years; 90% females; recruited from the general public) were assigned to either the Convergence, LKM-only, or Music-only condition. Each condition received a 2-hour workshop, involving psychoeducation, three prerecorded meditations, and group enquiry and discussion. Participants were assessed at pre-program, post-program, and 4-week follow-up. Findings revealed that Convergence, LKM-only and Music-only were equally effective interventions, producing improvements in dependent variables with small effect sizes. There was no additive effect of the components when delivered together as Convergence. Significant correlations were found between the amount of home practice, and mindfulness and self-compassion at follow-up. LKM, music listening and Convergence all provide brief, evidence-based alternatives for improving well-being. Practical and theoretical implications are provided, as well as recommendations for future research.     

Age effects on attentional blink performance in meditation

Here we explore whether mental training in the form of meditation can help to overcome age-related attentional decline. We compared performance on the attentional blink task between three populations: A group of long-term meditation practitioners within an older population, a control group of age-matched participants and a control group of young participants. Members of both control groups had never practiced meditation. Our results show that long-term meditation practice leads to a reduction of the attentional blink. Meditation practitioners taken from an older population showed a reduction in blink as compared to a control group taken from a younger population, whereas, the control group age-matched to the meditators’ group revealed a blink that was comparatively larger and broader. Our results support the hypothesis that meditation practice can: (i) alter the efficiency with which attentional resources are distributed and (ii) help to overcome age-related attentional deficits in the temporal domain.     

Meditative Dialogue: Cultivating Compassion and Empathy with Survivors of Complex Childhood Trauma

Complex childhood trauma often affects the capacities of survivors to experience empathy and compassion toward themselves and others. Recent mindfulness literature recognizes meditation as an evidence-based practice that is able to change the brain, increasing one's capacities for empathy and compassion. This article offers an exploration of selected literature on complex childhood trauma and on mindfulness practices related to the development of compassion and empathy. A case study illustrates the use of a meditative dialogue practice in psychotherapy with a survivor of complex childhood trauma that serves to increase her ability to have empathy and compassion for herself and others.     

Differences in visual sensitivity among mindfulness meditators and non-meditators

Tachistoscopic presentation of light flashes was used to test for differences in visual sensitivity among 3 groups of practitioners of Buddhist mindfulness meditation and non-meditator-controls. Meditation practitioners were able to detect light flashes of shorter duration than the non-meditators. There were no differences among the meditator groups. There were no differences among the groups in ability to discriminate between closely spaced successive light flashes. The lower detection threshold for single light flashes for the meditators may reflect an enduring increase in sensitivity, perhaps the long-term effects of the practice of mindfulness meditation on certain perceptual habit patterns. The lack of significant differences in the discrimination of successive light flashes probably reflects the resistance of other perceptual habit patterns to modification. The results support the statements found in Buddhist texts on meditation concerning the changes in perception encountered during the practice of mindfulness.     

Meditation for Tourists in Thailand: Commodifying a Universal and National Symbol

Meditation in Thailand’s international meditation centers is presented in advertisements as both a universal practice and a cultural icon that links Thailand to its ancient past. National religions and religious symbols serve to re-inscribe particular images, places, and practices as part of the national heritage. The practice of meditation is contextualized within Thailand and Thai culture, while it is also de-contextualized as a universal practice in which international meditators can participate. At the national level, meditation is a marker of Thailand’s difference and exoticism. At the same time as Thailand’s otherness is highlighted, meditation is also connected with universal systems of science and rationality. I argue that these selective elements serve to reinforce consumer values and constitute a commodification of meditation for tourists. I demonstrate that this does not detract from the practice for foreign communities, but that it is an example of the creative adaptations for reaching a wide variety of audiences. By looking at meditation guidebooks and promotional materials about meditation, this article contributes to scholarly dialogues of the commodification of religious practices.     

慈心禅在心理学视角下的应用

随着正念在西方心理学界的流行,慈心禅作为另一种颇具应用潜力的传统佛教禅修方式,正受到越来越多心理学家的关注。系统的慈心禅训练可以培养积极情绪、缓解消极的情绪反应,而即时的慈心禅练习也可以作为一种情绪调节策略。慈心禅可有效提升自我同情,培养对他人的共情能力和积极态度,此外还可辅助某些疾病的治疗。除进一步深入已有方向,未来研究可更多借鉴佛教视角提出新课题,如对慈心进行有效测量,探索慈心禅所诱发情绪的特殊性质,干预愤怒、嫉妒等负性情绪并探索慈心禅的应用方式与条件等。