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Why do humans, uniquely among animals, cooperate in large numbers to advance projects for the common good? Contrary to the conventional wisdom in biology and economics, this generous and civic-minded behavior is widespread and cannot be explained simply by far-sighted self-interest or a desire to help close genealogical kin.In A Cooperative Species, Samuel Bowles and Herbert Gintis--pioneers in the new experimental and evolutionary science of human behavior--show that the central issue is not why selfish people act generously, but instead how genetic and cultural evolution has produced a species in which substantial numbers make sacrifices to uphold ethical norms and to help even total strangers.
The authors describe how, for thousands of generations, cooperation with fellow group members has been essential to survival. Groups that created institutions to protect the civic-minded from exploitation by the selfish flourished and prevailed in conflicts with less cooperative groups. Key to this process was the evolution of social emotions such as shame and guilt, and our capacity to internalize social norms so that acting ethically became a personal goal rather than simply a prudent way to avoid punishment.
Using experimental, archaeological, genetic, and ethnographic data to calibrate models of the coevolution of genes and culture as well as prehistoric warfare and other forms of group competition, A Cooperative Species provides a compelling and novel account of how humans came to be moral and cooperative.
The spreading of Tibetan Buddhism and with it the Tibetan medicine in the region east of Lake Baikal, goes back to the 17th century. At the beginning of the 18th century, German speaking scholars were among the first to undertake scientific expeditions through Siberia. As such they were amongst the first scientists of the modern era who encountered the traditions, concepts, and therapeutic methods of Tibetan medicine. The aim of this article is to describe and analyze these first encounters with Tibetan medicine by the example of selected men of science of the 18th and 19th century. This work is based on extensive studies of sources in archives and libraries in Russia and Switzerland. We found documents related to the following scientists: Daniel Gottlieb Messerschmidt (1685-1735), Johann Georg Gmelin (1709-1755), Erik Laxmann (1737-1796), Friedrich Adelung (1768-1843), and Joseph Rehmann (1779-1831). They mentioned the distribution of Tibetan medicine within Russia, the use of medicinal plants and formulas as well as therapeutic techniques. For the scientific community of the time these first encounters of Europeans with practitioners of Tibetan medicine could not lift Tibetan medicine out of other exotic context in the field of ethnography. For today's researchers, these encounters are an important evidence for more than 300 years of development of Tibetan medicine on the vast territory of Siberia. The practice and the scientific examination of Tibetan medicine in Siberia is an active endeavor until today. The present work shows that it is possible and rewarding to follow up the historic and cultural connections from Europe to Asia via the Siberian link.
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Background: This study examined the feasibility, safety and efficacy of an 8-week Relaxation Response (RR)-based group. Methods: Twenty-two depressed Chinese American immigrants were recruited. Outcomes measures were response and remission rates, the Hamilton Rating Scale for Depression, Clinical Global Impressions Scale, Quality of Life Enjoyment and Satisfaction Questionnaire, and the Multidimensional Scale of Perceived Social Support Scale. Results: Participants (N = 22) were 82% female, mean age was 53 (±12). After intervention, completers (N = 15) showed a 40% response rate and a 27% remission rate, and statistically significant improvement in most outcome measures. Discussion: The RR-based group is feasible and safe in treating Chinese American immigrants with depression.
<p>Abstract The authors examined the effect of a 6-week mind/body intervention on college students' psychological distress, anxiety, and perception of stress. One hundred twenty-eight students were randomly assigned to an experimental group (n = 63) or a waitlist control group (n = 65). The experimental group received 6 90-minute group-training sessions in the relaxation response and cognitive behavioral skills. The Symptom Checklist-90-Revised, Spielberger State-Trait Anxiety Inventory, and the Perceived Stress Scale were used to assess the students' psychological state before and after the intervention. Ninety students (70% of the initial sample) completed the postassessment measure. Significantly greater reductions in psychological distress, state anxiety, and perceived stress were found in the experimental group. This brief mind/body training may be useful as a preventive intervention for college students, according to the authors, who called for further research to determine whether the observed treatment effect can be sustained over a longer period of time.</p>
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Both laboratory and field data suggest that people punish noncooperators even in one-shot interactions. Although such “altruistic punishment” may explain the high levels of cooperation in human societies, it creates an evolutionary puzzle: existing models suggest that altruistic cooperation among nonrelatives is evolutionarily stable only in small groups. Thus, applying such models to the evolution of altruistic punishment leads to the prediction that people will not incur costs to punish others to provide benefits to large groups of nonrelatives. However, here we show that an important asymmetry between altruistic cooperation and altruistic punishment allows altruistic punishment to evolve in populations engaged in one-time, anonymous interactions. This process allows both altruistic punishment and altruistic cooperation to be maintained even when groups are large and other parameter values approximate conditions that characterize cultural evolution in the small-scale societies in which humans lived for most of our prehistory.
Recent experimental research has revealed forms of human behavior involving interaction among unrelated individuals that have proven difficult to explain in terms of kin or reciprocal altruism. One such trait, strong reciprocity is a predisposition to cooperate with others and to punish those who violate the norms of cooperation, at personal cost, even when it is implausible to expect that these costs will be repaid. We present evidence supporting strong reciprocity as a schema for predicting and understanding altruism in humans. We show that under conditions plausibly characteristic of the early stages of human evolution, a small number of strong reciprocators could invade a population of self-regarding types, and strong reciprocity is an evolutionary stable strategy. Although most of the evidence we report is based on behavioral experiments, the same behaviors are regularly described in everyday life, for example, in wage setting by firms, tax compliance, and cooperation in the protection of local environmental public goods.
BackgroundWe examined the experiences of incarcerated adolescent males (N = 29) who participated in a one‐day meditation retreat and 10‐week meditation programme.
Method
Self‐report surveys assessing mindfulness, self‐regulation, impulsivity and stress; behavioural assessments; and focus group data were examined.
Results
We observed significantly higher scores in self‐regulation (p = .012) and psychometric markers demonstrated psychological enhancement. No behavioural change was observed. Six themes emerged: enhanced well‐being, increased self‐discipline, increased social cohesiveness, expanded self‐awareness, resistance to meditation and future meditation practice.
Conclusions
Early evidence suggests that meditation training for incarcerated youth is a feasible and promising intervention.
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High school students' self-esteem and locus of control were evaluated before, during, and after exposure to either a health curriculum based on elicitation of the relaxation-response with follow-up or a control health curriculum followed by the relaxation-response. The experimental group significantly increased self-esteem and internal locus of control. (SM)
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<p>This is Herbert V. Guenther's translation of the Jewel Ornament of Liberation (Dam chos yid bzhin gyi nor bu thar pa rin po cheʼi rgyan) written by Gampopa (1079-1153). In this treatise, Gampopa outlines the ground, path, and fruition of the Buddhist teachings and discusses Buddha nature. </p>
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Previous research indicates that long-term meditation practice is associated with altered resting electroencephalogram patterns, suggestive of long lasting changes in brain activity. We hypothesized that meditation practice might also be associated with changes in the brain’s physical structure. Magnetic resonance imaging was used to assess cortical thickness in 20 participants with extensive Insight meditation experience, which involves focused attention to internal experiences. Brain regions associated with attention, interoception and sensory processing were thicker in meditation participants than matched controls, including the prefrontal cortex and right anterior insula. Between-group differences in prefrontal cortical thickness were most pronounced in older participants, suggesting that meditation might offset age-related cortical thinning. Finally, the thickness of two regions correlated with meditation experience. These data provide the first structural evidence for experience-dependent cortical plasticity associated with meditation practice.
Previous research indicates that long-term meditation practice is associated with altered resting electroencephalogram patterns, suggestive of long lasting changes in brain activity. We hypothesized that meditation practice might also be associated with changes in the brain’s physical structure. Magnetic resonance imaging was used to assess cortical thickness in 20 participants with extensive Insight meditation experience, which involves focused attention to internal experiences. Brain regions associated with attention, interoception and sensory processing were thicker in meditation participants than matched controls, including the prefrontal cortex and right anterior insula. Between-group differences in prefrontal cortical thickness were most pronounced in older participants, suggesting that meditation might offset age-related cortical thinning. Finally, the thickness of two regions correlated with meditation experience. These data provide the first structural evidence for experience-dependent cortical plasticity associated with meditation practice.
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Previous research indicates that long-term meditation practice is associated with altered resting electroencephalogram patterns, suggestive of long lasting changes in brain activity. We hypothesized that meditation practice might also be associated with changes in the brain’s physical structure. Magnetic resonance imaging was used to assess cortical thickness in 20 participants with extensive Insight meditation experience, which involves focused attention to internal experiences. Brain regions associated with attention, interoception and sensory processing were thicker in meditation participants than matched controls, including the prefrontal cortex and right anterior insula. Between-group differences in prefrontal cortical thickness were most pronounced in older participants, suggesting that meditation might offset age-related cortical thinning. Finally, the thickness of two regions correlated with meditation experience. These data provide the first structural evidence for experience-dependent cortical plasticity associated with meditation practice.
In the last decades, Tibetan medicine has spread around the globe. From a Western point of view, Tibetan medicine is part of Complementary and Alternative Medicine (CAM). In many Asian medicines, mercury sulphide is considered an important ingredient. Tibetan medicine is famous for its precious pills, many of which contain mercury sulphide in the form of an ash called tsotel (btso thai). In the Western, specifically in the European context, such ingredients are not accepted for human consumption. These legalities are discussed from the perspective of today's pharmaceutical practice in Europe. Neither the law of medicinal products nor the food law allow such ingredients and place strict limits on residues of heavy metals. The CAM community is also very cautious about any use of heavy metals. This article advocates that on the global level, the production and distribution of Tibetan medicines has to consider today's modern pharmaceutical and biomedical environment. The formulas of Tibetan medicine based solely on herbs and certain minerals could be the foundation stone for a modern pharmacopoeia of Tibetan medicine. Tibetan medicines are always a carefully blended mixture of many ingredients. This multi-compound principle could then serve as a basic concept for a modernised Tibetan medicine. Such medicines have to be investigated in their entirety, without reducing the formula to its active ingredients. This article suggests that such a herbal mixture could be understood as a new 'man-made herb', where the scientific tools specifically developed to investigate individual herbal constituents would be applied to the entire formula. Tibetan medicine and its products based on pharmaceutical-grade clean herbs and minerals can offer important therapeutic options for humankind on a global level.
Acceptance and Mindfulness in Cognitive Behavior Therapy: Understanding and Applying the New Therapies brings together a renowned group of leading figures in CBT who address key issues and topics, including:Mindfulness-based cognitive therapy
Metacognitive therapy
Mindfulness-based stress reduction
Dialectical behavior therapy
Understanding acceptance and commitment therapy in context
Europe takes a rather cautious approach to herbal medicines. Traditional Herbal Medicines are regulated via European Union-directive 2001/83/EC, especially articles 16a-h. For Asian medicines, this new regulation poses several challenges, specifically the requirements on medicine 'quality' and on requirements of a proven record of at least 15 years of tradition or use within the EU. This makes it very hard for most of the medicines of Asian tradition to enter the EU market as medicines. The notion of 'tradition' in this directive may have been taken from a definition given by the World Health Organisation (WHO) on Traditional Medicine or from the existing label Traditional Chinese Medicine (TCM). Both concepts, although labelled as 'traditional', link themselves to a modernised and standardised practice of complementary medicine in a globalised setting. This essay investigates the function of the label 'traditional' in the European frame in connection with Tibetan medicine.
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