Differentiable Physics-based Greenhouse Simulation

We present a differentiable greenhouse simulation model based on physical processes whose parameters can be obtained by training from real data. The physics-based simulation model is fully interpretable and is able to do state prediction for both climate and crop dynamics in the greenhouse over very a long time horizon. The model works by constructing a system of linear differential equations and solving them to obtain the next state. We propose a procedure to solve the differential equations, handle the problem of missing unobservable states in the data, and train the model efficiently. Our experiment shows the procedure is effective. The model improves significantly after training and can simulate a greenhouse that grows cucumbers accurately.Comment: Accepted at the Machine Learning and the Physical Sciences workshop, NeurIPS 2022. 7 pages, 2 figure

‘Paying Attention’ in a Digital Economy: Reflections on the Role of Analysis and Judgement Within Contemporary Discourses of Mindfulness and Comparisons with Classical Buddhist Accounts of Sati

This chapter examines the question of the role of intellectual analysis and ethical judgement in ancient Indian Buddhist accounts of sati and contemporary discourses about ‘mindfulness’. Attention is paid to the role of paññ? (Sanskrit: prajñ?: ‘wisdom’ or ‘analytical insight’) and ethical reflection in the cultivation of sati in mainstream Abhidharma and early Mah?y?na philosophical discussions in India, noting the existence of a subordinate strand of Buddhist thought which focuses upon the non-conceptuality of final awakening (bodhi) and the quiescence of mind. Modern discourses of mindfulness are examined in relation to detraditionalization, the global spread of capitalism and widespread adoption of new information technologies. It is argued that analysis of the exponential growth in popularity of ‘mindfulness’ techniques must be linked to an exploration of the modern history of attention, more specifically, the possibility that the use of fast-paced, digital, multimedia technologies is facilitating a demand for fragmented or dispersed attention. It is argued that the fault line between divergent contemporary accounts of mindfulness can be seen most clearly over the issue of the role of ethical judgements and mental ratiocination within mindfulness practice. The two most extreme versions on this spectrum see mindfulness on the one hand as a secular mental technology for calming the mind and reducing stress and discomfort, and on the other as a deeply ethical and experiential realization of the geopolitics of human experience. These, it is suggested, constitute an emerging discursive split in accounts of mindfulness reflective of divergent responses to the social, economic, political and technological changes occurring in relation to the global spread of neoliberal forms of capitalism

The grinch who stole wisdom

Dr. Seuss is wise. How the Grinch Stole Christmas (Seuss, 1957) could serve as a parable for our time. It can also be seen as a roadmap for the development of contemplative wisdom. The abiding popularity of How the Grinch Stole Christmas additionally suggests that contemplative wisdom is more readily available to ordinary people, even children, than is normally thought. This matters because from the point of view of contemplatives in any of the world's philosophies or religions, people are confused about wisdom. The content of the nascent field of wisdom studies, they might say, is largely not wisdom at all but rather what it's like to live in a particular kind of prison cell, a well appointed cell perhaps, but not a place that makes possible either personal satisfaction or deep problem solving. I believe that what the contemplative traditions have to say is important; they offer a different orientation to what personal wisdom is, how to develop it, and how to use it in the world than is presently contained in either our popular culture or our sciences. In order to illustrate this I will examine, in some detail, one contemplative path within Buddhism. Buddhism is particularly useful in this respect because its practices are nontheistic and thus avoid many of the cultural landmines associated with the contemplative aspects of Western religions

Meditation Awareness Training (MAT) for Work-related Wellbeing and Job Performance: A Randomised Controlled Trial

Due to its potential to concurrently improve work-related wellbeing (WRW) and job performance, occupational stakeholders are becoming increasingly interested in the applications of meditation. The present study conducted the first randomized controlled trial to assess the effects of meditation on outcomes relating to both WRW and job performance. Office-based middle-hierarchy managers (n = 152) received an eight-week meditation intervention (Meditation Awareness Training; MAT) or an active control intervention. MAT participants demonstrated significant and sustainable improvements (with strong effect sizes) over control-group participants in levels of work-related stress, job satisfaction, psychological distress, and employer-rated job performance. There are a number of novel implications: (i) meditation can effectuate a perceptual shift in how employees experience their work and psychological environment and may thus constitute a cost-effective WRW intervention, (ii) meditation-based (i.e., present-moment-focussed) working styles may be more effective than goal-based (i.e., future-orientated) working styles, and (iii) meditation may reduce the separation made by employees between their own interests and those of the organizations they work for

Work-Related Mental Health and Job Performance: Can Mindfulness Help?

Work-related mental health issues such as work-related stress and addiction to work impose a significant health and economic burden to the employee, the employing organization, and the country of work more generally. Interventions that can be empirically shown to improve levels of work-related mental health – especially those with the potential to concurrently improve employee levels of work performance – are of particular interest to occupational stakeholders. One such broad-application interventional approach currently of interest to occupational stakeholders in this respect is mindfulness-based interventions (MBIs). Following a brief explication of the mindfulness construct, this paper critically discusses current research directions in the utilization of mindfulness in workplace settings and assesses its suitability for operationalization as an organization-level work-related mental health intervention. By effecting a perceptual-shift in the mode of responding and relating to sensory and cognitive-affective stimuli, employees that undergo mindfulness training may be able to transfer the locus of control for stress from external work conditions to internal metacognitive and attentional resources. Therefore, MBIs may constitute cost-effective organization-level interventions due to not actually requiring any modifications to human resource management systems and practises. Based on preliminary empirical findings and on the outcomes of MBI studies with clinical populations, it is concluded that MBIs appear to be viable interventional options for organizations wishing to improve the mental health of their employees

The Ethics of Interconnectedness: Charles Taylor, No-Self, and Buddhism

My aim in this paper is to chart what I see as parallels between the ontology of self in Charles Taylor’s work and that of various Buddhist ‘no-self’ views, along with parallels between Taylor’s commitment to reviving republican ideas and some aspects of Buddhist ethics. I see key resemblances and overlaps at the level of metaphysics as well as ethics. For Taylor, the sorts of atomistic accounts of self that have come to be accepted as natural and unquestionable in the West are deeply misguided. The dominant Hobbesian-Lockean procedural picture of selfhood blinds us to the intrinsic relatedness of self to others and has profoundly negative consequences for the kinds of shared conceptions of the good necessary for viable and functioning democracies to survive and flourish. For Taylor, we thus need to retrieve and rearticulate a more accurate understanding of the self (Taylor 1985a, c, d, 1989, 1995a, b, 2003). This conception acknowledges that the self is located in a web of locution, conversation, and social interconnectedness, a sense that gives rise to an expanded notion of our moral and political duties. I argue that such an understanding of the self and ethics has strong resemblances to the kinds of views of the self and ethics as articulated by various schools of Buddhism. Conceptions of anātman or no-self and pratītyasamutpāda (interconnectedness) similarly broaden the scope and domain of our moral concern to be more inclusive by interrogating perspectives that conceive of the self as a separate and isolated individual. This is illustrated by many Buddhist schools of philosophy, which argue that a more accurate understanding of the self as empty of inherent and separate existence leads to adopting a more compassionate ethical stance towards others. I would suggest that, along the same lines, this understanding is required for a sustainable future for not only our communities, but that of an increasingly interrelated and interdependent world

Ontological addiction: classification, etiology, and treatment

Despite the fact that there is increasing integration of Buddhist principles and practices into Western mental health and applied psychological disciplines, there appears to be limited understanding in Western psychology of the assumptions that underlie a Buddhist model of mental illness. The concept of ontological addiction was introduced and formulated in order to narrow some of the disconnect between Buddhist and Western models of mental illness, and to foster effective assimilation of Buddhist practices and principles into mental health research and practice. Ontological addiction refers to the maladaptive condition whereby an individual is addicted to the belief that they inherently exist. The purposes of the present paper are to: (i) classify ontological addiction in terms of its definition, symptoms, prevalence, and functional consequences, (ii) examine the etiology of the condition, and (iii) appraise both the traditional Buddhist and contemporary empirical literature in order to outline effective treatment strategies. An assessment of the extent to which ontological addiction meets the clinical criteria for addiction suggests that ontological addiction is a chronic and valid – albeit functionally distinct (i.e., when compared to chemical and behavioral addictions) – form of addiction. However, despite the protracted and pervasive nature of the condition, recent empirical findings add support to ancient Buddhist teachings and suggest that addiction to selfhood can be overcome by a treatment process involving phases of: (i) becoming aware of the imputed self, (ii) deconstructing the imputed self, and (iii) reconstructing a dynamic and non-dual self

The mediating role of shared flow and perceived emotional synchrony on compassion for others in a mindful-dancing program

While there is a growing understanding of the relationship between mindfulness and compassion, this largely relates to the form of mindfulness employed in first-generation mindfulness-based interventions such as Mindfulness-Based Stress Reduction. Consequently, there is limited knowledge of the relationship between mindfulness and compassion in respect of the type of mindfulness employed in second-generation mindfulness-based interventions (SG-MBIs), including those that employ the principle of working harmoniously as a “secular sangha.” Understanding this relationship is important because research indicates that perceived emotional synchrony (PES) and shared flow—that often arise during participation in harmonized group contemplative activities—can enhance outcomes relating to compassion, subjective well-being, and group identity fusion. This pilot study analyzed the effects of participation in a mindful-dancing SG-MBI on compassion and investigated the mediating role of shared flow and PES. A total of 130 participants were enrolled into the study that followed a quasi-experimental design with an intervention and control group. Results confirmed the salutary effect of participating in a collective mindful-dancing program, and demonstrated that shared flow and PES fully meditated the effects of collective mindfulness on the kindness and common humanity dimensions of compassion. Further research is warranted to explore whether collective mindfulness approaches, such as mindful dancing, may be a means of enhancing compassion and subjective well-being outcomes due to the mediating role of PES and shared flow.N/

The influence of human genetic variation on early transcriptional responses and protective immunity following immunization with Rotarix vaccine in infants in Ho Chi Minh City in Vietnam : a study protocol for an open single-arm interventional trial [awaiting peer review]

Background: Rotavirus (RoV) remains the leading cause of acute gastroenteritis in infants and children aged under five years in both high- and low-middle-income countries (LMICs). In LMICs, RoV infections are associated with substantial mortality. Two RoV vaccines (Rotarix and Rotateq) are widely available for use in infants, both of which have been shown to be highly efficacious in Europe and North America. However, for unknown reasons, these RoV vaccines have markedly lower efficacy in LMICs. We hypothesize that poor RoV vaccine efficacy across in certain regions may be associated with genetic heritability or gene expression in the human host. Methods/design: We designed an open-label single-arm interventional trial with the Rotarix RoV vaccine to identify genetic and transcriptomic markers associated with generating a protective immune response against RoV. Overall, 1,000 infants will be recruited prior to Expanded Program on Immunization (EPI) vaccinations at two months of age and vaccinated with oral Rotarix vaccine at two and three months, after which the infants will be followed-up for diarrheal disease until 18 months of age. Blood sampling for genetics, transcriptomics, and immunological analysis will be conducted before each Rotarix vaccination, 2-3 days post-vaccination, and at each follow-up visit (i.e. 6, 12 and 18 months of age). Stool samples will be collected during each diarrheal episode to identify RoV infection. The primary outcome will be Rotarix vaccine failure events (i.e. symptomatic RoV infection despite vaccination), secondary outcomes will be antibody responses and genotypic characterization of the infection virus in Rotarix failure events. Discussion: This study will be the largest and best powered study of its kind to be conducted to date in infants, and will be critical for our understanding of RoV immunity, human genetics in the Vietnam population, and mechanisms determining RoV vaccine-mediated protection. Registration: ClinicalTrials.gov, ID: NCT03587389. Registered on 16 July 2018

Achtsamkeit in systemischer Beratung und Coaching

Als mich Markus Hänsel fragte, ob ich einen Beitrag in dem Band >>Die spirituelle Dimension in Coaching und Beratung<< schreiben würde, sagte ich freudig zu. Um zu beantworten, was das ist, diese >>spirituelle Dimension<<, muss man vielleicht zunächst einmal klären, was die >>nichtspirituelle Dimension<< ist. Dazu fällt mir eine Geschichte ein:Fragt ein Klient in dieser Sache seinen Berater: >>Was ist der Unterschied zwischen der spirituellen Dimension und der nichtspirituellen Dimension?<< Entgegnet der Berater: >>Die nichtspirituelle Dimension glaubt, es gäbe einen.<< Jeder Artikel über Spiritualität in Beratung und Coaching müsste eigentlich hier enden, da mit dieser kurzen Antwort alles über das Thema gesagt ist. Der Rest ist die Erfahrung. Die Entfaltung der Ereignisse im Beratungsprozess. Die Erfahrung von Gelingen oder Misslingen, Inspiration, Verbundenheit und Trennung. Der Begriff spirituelle Erfahrung ist eine Eingrenzung der Erfahrungsebene, die eine Trennlinie markiert und gewisse Erfahrungen als nichtspirituelle denunziert. Damit unterliegen wir schon der ersten Täuschung, um die es unter anderem in diesem Beitrag gehen soll. Der Zen-Patriarch Dajian Huineng (638-713) hat an dieser Stelle gesagt, der reine Geist finde sich in unserem unreinen Geist. Beides ist eins. Die Unterscheidung treffen wir (vgl. McRae, 2000)