The study aimed to investigate the effects of loving-kindness meditation on positive emotions, intragroup interactions, and complex understanding of others. A total of 50 freshmen not receiving any training in meditation intervention were randomly divided into the meditation group (25 subjects) and the control group (25 subjects). The meditation group was implemented with group meditation inter...

Many scholars draw on evidence from evolutionary biology, behavioral economics, and infant research to argue that humans are “noble savages,” endowed with indiscriminate kindness. We believe this is mistaken. While there is evidence for an early-emerging moral sense—even infants recognize and favor instances of fairness and kindness among third parties—altruistic behaviors are selective from th...

Self-compassion is conceptualized as containing 3 core components: self-kindness versus self-judgment, common humanity versus isolation, and mindfulness versus overidentification, when relating to painful experiences. Research evidence demonstrates that self-compassion is related to psychological flourishing and reduced psychopathology. Mindful Self-Compassion (MSC) is an 8-week training progra...

B. L. Fredrickson's (1998, 2001) broaden-and-build theory of positive emotions asserts that people's daily experiences of positive emotions compound over time to build a variety of consequential personal resources. The authors tested this build hypothesis in a field experiment with working adults (n = 139), half of whom were randomly-assigned to begin a practice of loving-kindness meditation. R...

The purpose of this study is to examine the predictive role of self-compassion on social well-being. Participants were 329 university students (170 women, 159 men; M age = 20.5 yr.). In this study, the Self-compassion Scale and the Social Well-being Scale were used. The relationships between self-compassion and social well-being were examined using correlation analysis and multiple regression a...

In his early works, Giorgio Agamben argues that some Auschwitz inmates practised a ‘silent form of resistance’ by shutting themselves off from the world until nothing could harm them. I argue this conception ‘bare life’ is both too abstract and individualistic. Agamben’s idea bare life’s resistance first neglects socio-historical context has produced particular instances it, effectively barring...