The art of second wave positive psychology: Harnessing Zen aesthetics to explore the dialectics of flourishing

Abstract:  In recent years, a “second wave” of positive psychology has been emerging, characterised, above all, by an awareness and appreciation of the dialectical nature of flourishing.  This paper offers a philosophical foundation for this second wave, based on Eastern philosophy, and, in particular, Zen aesthetics.  Part one introduces Zen, including its key philosophical ideas and practices, as well as two antecedent traditions that helped to form it, namely, Buddhism and Taoism.  Part two then elucidates three aesthetic principles that are integral to Zen: mono no aware (pathos of life), wabi-sabi (desolate beauty), and yūgen (profound grace).  The paper discusses how these principles could be of value to positive psychology in fostering dialectical understanding and appreciation, thus highlighting future directions for the field

Life balance and harmony

The relevance of balance and harmony to wellbeing has been understudied and under-theorised in psychology generally (excepting certain fields and cultural contexts). This omission partly reflects the field’s Western-centricity, with these concepts having had less influence in the West than elsewhere. Nevertheless, there is still a valuable body of research detailing their importance, of which this paper offers a narrative synthesis. This literature is organised into four areas: affect, cognition, behaviour, and self-other relations. Throughout these, balance and harmony can be appreciated as not merely integral to wellbeing, but arguably its defining feature. Based on this analysis, a new overarching definition of wellbeing is offered: the longitudinal and dynamic attainment of optimal balance and harmony in any and all aspects of life. It is hoped this paper will help provide a foundation and stimulus for further work on these important topics

A provisional global comparison framework: One hundred psychologically salient ways of conceptualizing and evaluating the world

Having long been critiqued as Western-centric, psychology is increasingly attuned to the need to conduct more cross-cultural research. However, there is relatively little clarity, consensus, or nuance on how best to conceptually “carve up” and assess different peoples and places. Arguably the two most common distinctions are East versus West, and differentiating countries into low, middle, and high income groups. However, both categorizations have their issues, not to mention that overreliance on these hardly does justice to the complexity of the world. To encourage more nuanced and granular thinking, this paper presents a provisional Global Comparison Framework, a curated list of one hundred variables on which countries can be differentiated. These have been selected primarily as: (a) psychologically salient (e.g., likely to influence outcomes such as mental health); (b) having publicly available data from reputable organizations (e.g., the World Bank); and (c) having relatively global coverage (e.g., including at least two thirds of nations). However, the framework is also offered as an iterative work-in-progress that will be refined in relation to feedback. Similarly, in recognition that these indicators are not the only relevant variables, and that their selection is inevitably influenced by the author’s own values and interests, it is hoped that the paper might inspire scholars to create their own version of this kind of framework, featuring variables they would prefer to see included. Finally, and more broadly, this framework will ideally encourage and facilitate greater cross-cultural consideration and more nuanced investigations across the field

Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing

Critical theorists have accused positive psychology of paying insufficient attention to cultural variation in the way wellbeing is constructed and experienced. While there may be some merit to this claim, the field has developed a more nuanced appreciation of culture than its critics suggest. However, it could also be argued that positive psychology has not sufficiently appreciated or absorbed the wealth of literature within cross-cultural psychology pertaining to wellbeing. This paper aims to forge a bridge between positive psychology and cross-cultural psychology by introducing the idea of ‘positive cross-cultural psychology,’ an interdisciplinary conceptual space for existing and future cross-cultural research on wellbeing. Moreover, the paper offers a meta-theoretical perspective on trends within this literature. It is suggested that cross-cultural research is underpinned by two broad orienting perspectives: a ‘universalising’ perspective, which holds that, despite apparent cultural differences, people share a common human nature; and a ‘relativising’ perspective, which argues that people are strongly shaped by their cultural context. However, the paper finally argues that most research can actually be seen as offering a synthesising perspective – labelled here as ‘universal relativism’ – which recognises universals in the ways wellbeing is sought, constructed and experienced, but allows for extensive variation in the ways these universals are shaped by culture

Professionalising positive psychology: Developing guidelines for training and regulation

Abstract:  Although positive psychology (PP) was initially conceived as more a shift in perspective (towards the “positive”) than a new field per se, in pragmatic terms, it is arguably beginning to function as a distinct discipline, with people self-identifying as “positive psychologists.” Thus, we contend it is time for the field to start developing a system of professional (e.g., ethical) guidelines to inform the practice of PP. To this end, we outline one such possible system, drawing on guidelines in counselling and psychotherapy. Moreover, we argue for the creation of two tiers of professional identity within PP. Firstly, people with a master’s qualification in PP might label themselves “positive psychology practitioners.” Secondly, we raise the possibility of creating a professional doctorate in PP which would enable graduates to assume the title of “positive psychologist.” We hope that this paper will contribute towards a dialogue within the field around these issues, helping PP to develop further over the years ahead.

Men Developing Emotional Intelligence Through Meditation? Integrating Narrative, Cognitive and Electroencephalography (EEG) Evidence

Traditional masculine norms around emotions (e.g., inexpressiveness) can mean men have difficulties managing their emotions, contributing to potential mental health problems. However, it is recognized that men and masculinities are diverse, and that some men can positively self-manage their mental health, although this has received little attention in the literature. Uniquely, we sought to find men who had discovered ways to engage constructively with their emotions, in this case through meditation. Thirty male meditators, recruited using a maximum variation sampling strategy, participated in a longitudinal mixed-methods study in the United Kingdom. Participants undertook 2 cognitive neuroscience sessions, approximately 1 year apart, composed of cognitive assessments of attention combined with electroencephalograph measurement during task performance and meditation. In-depth narrative interviews exploring men’s experiences of meditation were also conducted at both time points, analyzed using a modified constant comparison approach. Taken together, the quantitative and qualitative results suggest that men developed attention skills through meditation, although there were variations according to previous meditation experience (e.g., a sharper longitudinal increase in theta amplitude under meditation for novice practitioners). Moreover, development of attention appeared to enhance men’s emotional intelligence, which in turn could be conducive to well-being. The results have implications for psychologists working with men, pointing to the potential for teaching men about better regulating their emotions for improved well-being

Masculinidad Crítica Positiva

Although theorists like Connell (1995) have emphasised diversity in men and masculinities, there remains a tendency to present masculinity in singular terms as an assemblage of toxic traits, constructing men as ‘damaged and damage doing’ (Mac an Ghaill & Haywood, 2012). However, an emergent body of work suggests men are able to resist or define traditional norms to negotiate a more ‘positive’ construction of masculinity, e.g., conducive to health. Thus the present article makes the case for introducing a new perspective within the study of men and masculinities: Critical Positive Masculinity. Influenced by the field of positive psychology, this perspective draws together work showing the potential for men to find more constructive ways of doing masculinity, including a series of articles on men adopting new masculine practices through involvement with meditation. However, drawing on the Critical Studies on Men approach, the new perspective still seeks to problematize men and gendered power relations, as even ostensibly ‘positive’ forms of masculinity can have deleterious consequences for marginalised groups. Critical positive masculinity offers a fresh perspective that is neither fatalistically negative nor naively optimistic about the possibility for positive change in men.Aunque los teóricos como Connell (1995) han hecho hincapié en la diversidad de hombres y masculinidades, sigue habiendo una tendencia a presentar la masculinidad en términos negativos vinculados a rasgos tóxicos, construyendo a los hombres como 'dañados y los que dañan' (Mac un Ghaill & Haywood, 2012) . Sin embargo, un cuerpo emergente de trabajo sugiere que los hombres son capaces de resistir o redefinir las normas tradicionales de negociar una construcción más "positiva" de la masculinidad, por ejemplo la vinculada a la salud. Así, el presente artículo apuesta por la introducción de una nueva perspectiva en el estudio de los hombres y las masculinidades: La Masculinidad positiva crítica. Esta perspectiva está influenciada por la psicología positiva que reúne trabajos donde se muestra el potencial de los hombres para encontrar formas más constructivas de construir la masculinidad, incluyendo una serie de artículos sobre los hombres que adoptan nuevas prácticas masculinas a travésde la participación en procesos de meditación. Sin embargo, partiendo de los estudios críticos alrededor de los estudios de masculinidad, la nueva perspectiva aún busca problematizar los hombres y las relaciones de poder de género, ya que incluso las formas aparentemente "positivas" de la masculinidad pueden tener consecuencias perjudiciales para los grupos en riesgo de marginación. La Masculinidad positiva crítica ofrece una nueva perspectiva que no se fundamenta en un planteamiento negativo ni fatalista, ni ingenuamente optimista sobre la posibilidad de un cambio positivo en los hombres

A systematic review of the neurophysiology of mindfulness on EEG oscillations

Mindfulness meditation has been purported as a beneficial practice for wellbeing. It would be expected that the neurophysiology of mindfulness would reflect this impact on wellbeing. However, investigations of the effect of mindfulness have generated mixed reports of increases, decreases, as well as no differences in EEG oscillations in comparison with a resting state and a variety of tasks. We have performed systematic review of EEG studies of mindfulness meditation in order to determine any common effects and to identify factors which may impact on the effects. Databases were reviewed from 1966 to August 2015. Eligibility criteria included empirical quantitative analyses of mindfulness meditation practice and EEG measurements acquired in relation to practice. A total of 56 papers met the eligibility criteria and were included in the systematic review, consisting of a total 1,715 subjects: 1,358 healthy individuals and 357 individuals with psychiatric diagnoses. Studies were principally examined for power outcomes in each bandwidth, in particular the power differentials between mindfulness and the control state, as well as outcomes relating to hemispheric asymmetry and event-related potentials. The systematic review revealed that mindfulness was most commonly associated with enhanced alpha and theta power as compared to an eyes closed resting state, although such outcomes were not uniformly reported. No consistent patterns were observed with respect to beta, delta and gamma bandwidths. In summary, mindfulness is associated with increased alpha and theta power in both healthy individuals and in patient groups. This co-presence of elevated alpha and theta may signify a state of relaxed alertness which is conducive to mental health

A Religion of Wellbeing? The Appeal of Buddhism to Men in London, United Kingdom

Against a backdrop of increasing secularization, the number of Buddhists in Britain continues to rise (Office for National Statistics, 2012). However, few studies have explored the reasons people are drawn toward Buddhism, with none focusing on men specifically. Uniquely, we conducted in-depth narrative interviews with 30 male meditators in London, United Kingdom, to explore the appeal Buddhism held for them. Buddhism was portrayed as a nexus of ideas and practices that improved men’s lives. Analyzed through the prism of a multidimensional biopsychosocial model of wellbeing, Buddhism appeared to have the potential to promote wellbeing in biological terms (e.g., health behaviors), psychological terms (e.g., generating subjective wellbeing), and social terms (e.g., offering a supportive social network). From a gendered perspective, Buddhism offered men the opportunity to rework their masculine identity in ways that enhanced their wellbeing. This was a complex development, in which traditional masculine norms were upheld (e.g., Buddhism was constructed as a ‘rational’ framework of ideas/practices), yet also challenged (e.g., norms around alcohol abstinence). Our study offers new insights into the hazards and the attractions—particularly for men—of engaging with Buddhism