自悯写作对恐惧消退的促进作用

先前研究表明,自悯干预能够改善焦虑相关精神疾病的心理症状,然而自悯改善焦虑的作用机制尚不清楚。以恐惧消退为基础的暴露疗法是治疗焦虑症的关键疗法,研究自悯干预如何促进恐惧消退从而增强暴露疗法的效果有助于阐释暴露疗法的作用机制。本研究共56名有效健康被试,在恐惧习得之后,将匹配自悯水平和焦虑水平的被试随机分配进行自悯写作或非自悯日常写作,最后进行恐惧消退测试,并通过检测写作前后的正负性情绪变化以及恐惧消退早期、晚期的电击预期反应和皮肤电反应来探究自悯写作对恐惧消退的影响及其作用机制。结果显示,两种写作任务均降低了被试的负性情绪;相比于非自悯日常写作,自悯写作显著降低了被试在恐惧消退早期和晚期的对威胁和安全线索的电击预期反应。相比于消退晚期,自悯组消退早期的皮肤电反应更弱。这一结果表明,自悯写作能够调节对威胁和安全线索的反应来促进恐惧消退。本研究首次运用实验室恐惧消退模型探讨自我怜悯调节威胁刺激的加工机制,有助于解释自悯改善焦虑症状的心理和生理机制,并强调了在基于恐惧消退范式的暴露疗法中增加认知干预的必要性。     

自我观的新形式:有关自悯的研究论述

由于自尊并不能完全地预见个体心理健康的程度,许多研究者提出了新的构念。本文介绍了其中的努力之一,在吸收东方佛学思想的基础上,Neff于2003年提出了自悯这种新的自我观形式。文章介绍了自悯的成分,即自我友善、普遍人性感和正念以及相关的研究方法;然后,从早期经验、社会文化的角度讨论了自悯的影响来源;在心理功能方面,自悯能有效地帮助个体应对负性事件,增强积极的心理品质和力量,对人际知觉和互动也有重要影响。自悯的这些积极功能已经在临床上得到了运用。最后,对未来的研究方向进行了展望。     

精准的意义：负性情绪粒度的作用机制与干预

情绪粒度是指个体在相似情绪状态之间做出粒度化细微区分的能力,其中负性情绪粒度对个体的身心健康具有重要意义。在认知层面,负性情绪粒度可以通过情绪调节策略的选择性与有效性,人际情绪技能和充当个体内、外化问题的保护性因子发挥积极作用;在神经生理层面,负性情绪粒度可以通过调节自主和中枢神经系统活动来维持自身稳态。负性情绪粒度的干预技术主要包括情绪词汇训练和正念干预训练等。未来研究应进一步提高负性情绪粒度的测量精度,从个体中心视角探讨负性情绪粒度的动态变化过程,拓展其干预应用,并且关注正、负性情绪粒度作用机制的比较。     

正念对亲社会行为的影响

正念在促进亲社会行为上的表现逐渐受到关注,越来越多的研究者针对正念对亲社会行为的影响展开探索。已有的理论研究认为正念可以通过提高注意力、身体意识、去具体化能力、积极情感体验、情绪调节能力和减少自我感来促进亲社会行为; 实证研究结果表明,特质正念能够正向预测亲社会行为,正念干预通过提高共情能力、同情体验、情绪调节能力以及去自动化认知来促进亲社会行为。未来研究需要在完善系统的正念—亲社会行为理论框架基础上,进一步挖掘正念对亲社会行为的不同影响及其机制,关注潜在的消极影响,同时发展生态效度更高的研究方法或指标来考量正念与亲社会行为之间的关系,提升正念干预对亲社会行为影响的长期有效性与普适性。     

正念冥想对情绪的调节作用:理论与神经机制

正念冥想可调节个体的负性情绪、促进个体正性情绪,对于心身疾病具有显著的干预效用.正念冥想的再感知模型、正念应对模型、推动性上升螺旋模型以及正念情绪调节模型都强调了正念冥想对情绪的调节作用.认知神经科学的研究发现,正念冥想可促进左侧前额叶脑区激活增强,涉及的脑区主要包括背外侧前额叶皮层(DLPFC)和背内侧前额叶皮层(DMPFC).研究者进一步发现,正念特质是通过改善前额叶对边缘系统反应的调节来实现对情绪的调节作用.而且,这种调节作用还有可能体现为通过冥想训练分离联结在一起的两种自我参照神经机制,从而加强体验性神经机制.另外,研究者还发现,正念冥想训练还可以改变与情绪加工相关的大脑结构.进一步澄清冥想训练与大脑偏侧化的关系和不同类型被试之间的比较研究将成为该领域日后研究的重点.     

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。     

初中生班级团体依恋、自悯与学习倦怠的关系

本研究采用青少年学习倦怠量表、班级团体依恋问卷、自悯量表、青少年父母同伴依恋问卷、生活满意度量表、和自编学业满意度问题对658名初中生进行问卷调查,考察当代初中生对其所在班级的团体依恋和自悯与学习倦怠之间的关系,并检验自悯在班级团体依恋和学习倦怠关系中的中介作用。结果发现：在控制了人口学变量、父母依恋、同伴依恋、学业满意度和生活满意度之后,（1）班级团体依恋焦虑和回避均能显著正向预测学习倦怠;（2）自悯显著负向预测学习倦怠;（3）自悯在班级团体依恋焦虑和学习倦怠的关系中起到完全中介的作用,而在班级团体依恋回避和学习倦怠的关系中起部分中介的作用。研究结果对于从班级团体依恋和自悯的角度理解中学生学习倦怠具有重要意义。     

感恩及其与幸福感的关系

感恩是当前积极心理学的热点课题, 是指个体用感激情绪了解或回应因他人的恩惠或帮助而使自己获得积极经验或结果的一种人格特质。感恩对于个体幸福感具有独特的预测作用, 中介模式和调节模式两种理论对其影响机制进行了解释。感恩干预可有效增加个体感恩水平, 进而提升幸福感, 其策略主要包括感恩记录、感恩沉思和表达感恩行为等。明晰感恩的概念与结构、完善测量工具、拓展并深化中介与调节机制、发展有效的干预策略、开展儿童青少年研究, 以及跨文化或本土化研究是该领域未来重要的研究方向。     

自悯与佛教慈悲观的自我构念差异

西方自悯的思想主要来源于佛教的慈悲观, 后者体现为在困境下个体对自我的认识和评价：在自我认知维度, 慈悲意味着客观认识自己以及自他关系; 在自我体验维度, 慈悲意味着以慈悲喜舍等积极情绪应对不利情况; 在自我调控维度, 慈悲意味着通过行为的自我约束及觉知力实践训练建立稳定健康的心理功能。西方自悯因其自身的哲学思维限制没有触及佛教慈悲观核心理论, 而佛教慈悲观的自我构念梳理有助于拓展、完善西方自我观的功能。     

情绪复杂性对精神症状的影响途径及干预技术

情绪复杂性指的是个体情绪体验的多样性和分化度。情绪复杂性影响了精神症状的形成, 它不仅通过改变情绪调节策略的频率和程度来影响精神症状, 而且会影响情绪调节策略和精神症状之间的关系。基于情绪复杂性的干预增加了暴露治疗的疗效。正念能提升情绪复杂性, 但两者的作用机制可能有所差别。情绪复杂性的多角度测量、作用条件及脑机制应成为今后在临床领域的研究方向。     

Self–Compassion as Self-Care: A Simple and Effective Tool for Counselor Educators and Counseling Students

This article explores teaching self-compassion as a means of self-care for counseling graduate students. Self-care is vital to helping professionals, but few students learn specific self-care skills to integrate into their own self-care practice. Self-compassion is a simple practice used in the immediate moment or as an activity at home. The authors describe Kristen Neff’s model of self-compassion. The authors discuss the benefits of self-compassion as self-care and explain its practice as an effective avenue to increase compassion and relationship building with clients. In addition, they clarify how self-compassion practices strengthen relational connection. The writers describe three examples of self-care practices, and share suggestions for counselor educators to integrate self-care into graduate counselor training.     

Testing a Low-Intensity Single-Session Self-Compassion Intervention for State Body Shame in Adult Women: A Dismantling Randomized Controlled Trial

State body shame is a risk factor for eating disorders, and self-compassion is emerging as a potentially effective treatment option in such cases. This study tested the efficacy of a brief (15-minute) self-compassion intervention in reducing state body shame. Using dismantling trial methodology, participants were randomly allocated to an active compassion condition (n = 23), an inactive control compassion condition (n = 23), or an educational control condition (n = 23). Measures of state body image and state shame were collected pre-intervention, immediately after the intervention, and a day after the intervention. Subjective units of state body shame (SUBS) were intensively measured during each invention. Self-compassion interventions were equally efficacious at protecting against deterioration of state body shame and were effective at reducing state shame compared to the educational control condition, with medium effect sizes (respectively – n_p² = .07 and n_p² = .08). Reductions in state shame were retained at follow-up. None of the interventions had an effect on body image (n_p² = .04). Findings demonstrate the clinical promise of brief self-compassion interventions, particularly as evidenced-based “homework” exercises.     

Exploring the relationship between mindfulness,compassion and unfamiliar face identification

ABSTRACT

Research has related empathy to face recognition. Empathy is proposed as part of compassion, while compassion relates to self-compassion and mindfulness, which may be more effective in face recognition than empathy alone. Experiment 1 investigated the relationship between compassion, self-compassion and empathy, and unfamiliar face recognition memory and matching. Self-compassion, including its facets of mindfulness and common humanity, were related to better recognition, but not matching. Results did not support a relationship between face identification and empathy or compassion. Experiments 2 and 3 further investigated common humanity and mindfulness and found both constructs to relate to face recognition memory. Furthermore, aspects of mindfulness (i.e., act aware and describe) positively related to face recognition. Experiment 3 used an array matching task to further show that matching did not relate to mindfulness or common humanity. The present findings may inform new directions in face recognition research, aiming to practically assist face recognition.     

Exploring experiences of children in applying a school-based mindfulness programme to their lives

Evidence for the effectiveness of mindfulness-based interventions for children and young people’s well-being is growing, particularly within educational settings. To date, very few studies have explored how children experience and apply mindfulness. This qualitative study investigated how children who received long-term mindfulness training applied mindfulness to their everyday lives. Year 6 Children (average age 11) were interviewed in three focus groups with their peers, in a semi-structured format, and the data was analysed using an inductive thematic analysis. The findings indicated that the children described mindfulness as assisting with their emotion regulation. Four themes were identified: (1) processes of emotion regulation (2) dysregulation prompt to apply mindfulness (3) challenges and strategies and (4) the conditions that support or hinder mindfulness use. These findings are discussed in the context of theories and evidence on emotion regulation, attachment, and mechanisms of mindfulness. Implications of these findings for future research of meditation-based approaches in schools, for example, self-compassion and kindness practices, are considered.     

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.     

自我同情和睡眠质量的关系：积极和消极情绪与自我控制的中介作用

为探究积极和消极情绪与自我控制在自我同情与睡眠质量间的中介机制,采用问卷法对477名成人进行调查,建立结构方程模型对中介效应进行检验。结果发现：（1）自我同情、积极情绪、自我控制和睡眠质量两两之间均为显著正相关,而上述变量与消极情绪均为显著负相关;（2）自我同情可分别以积极情绪、消极情绪和自我控制为中介来预测睡眠质量;还可依靠消极情绪与自我控制的链式中介效应来间接预测睡眠质量;但是,自我同情对睡眠质量的直接效应不显著。该研究结果为改善睡眠质量提供了新的干预视角。     

Self-compassion,empathy, and helping intentions

The trait of self-compassion has three components: (1) kindness toward oneself when facing pain or failure; (2) perceiving one’s experiences as part of a larger human experience rather than feeling isolated; and (3) holding painful thoughts and feelings in balanced awareness. The present research explores if self-compassion predicts willingness to help others and empathy for others in need of help. Study 1 found that self-compassion predicted greater willingness to help a hypothetical person while simultaneously reducing empathy for that person. Study 2 used a more nuanced measure of empathy and found that self-compassion was only related to feeling less personal distress in response to someone else’s emergency. In addition, in Study 2, self-compassion only predicted greater helping intentions when the target was at fault for the emergency. Lastly, both self-compassion and empathy were uniquely related to participants’ willingness to help an individual in need.     

自我同情对大学生拖延行为的影响：经验回避和羞耻的链式中介作用

为探讨自我同情对拖延的影响及其作用机制,采用自我同情量表、大学生拖延量表、大学生羞耻量表和接纳与行动量表对795名大学生进行调查,结果发现：(1)自我同情对大学生拖延行为具有负向预测作用;(2)羞耻在自我同情与大学生拖延行为的负向效应中起到中介作用;(3)经验回避、羞耻在自我同情和大学生拖延行为之间起链式中介作用。     

慈悲冥想对利他行为的影响及其认知神经机制

慈悲冥想是一类旨在培养对自己和他人无条件的善意与同情的冥想练习方法, 主要包括慈心禅和怜悯禅修。诸多研究表明, 慈悲冥想可以促进练习者的利他行为。就影响机制而言, 慈悲冥想可能是通过增强对他人不幸的共情反应, 促进情绪的有效调控和提高亲社会动机来影响练习者的利他行为。未来的研究需选择更具生态效度的利他行为测量方法, 深入挖掘慈悲冥想影响利他行为的动态神经加工过程, 并尝试将慈悲冥想应用于临床群体。     

Enhancing Compassion: A Randomized Controlled Trial of a Compassion Cultivation Training Program

Psychosocial interventions often aim to alleviate negative emotional states. However, there is growing interest in cultivating positive emotional states and qualities. One particular target is compassion, but it is not yet clear whether compassion can be trained. A community sample of 100 adults were randomly assigned to a 9-week compassion cultivation training (CCT) program (n = 60) or a waitlist control condition (n = 40). Before and after this 9-week period, participants completed self-report inventories that measured compassion for others, receiving compassion from others, and self-compassion. Compared to the waitlist control condition, CCT resulted in significant improvements in all three domains of compassion—compassion for others, receiving compassion from others, and self-compassion. The amount of formal meditation practiced during CCT was associated with increased compassion for others. Specific domains of compassion can be intentionally cultivated in a training program. These findings may have important implications for mental health and well-being.