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What Does Science Teach Us About Well-Being?

What Does Science Teach Us About Well-Being? | aplicación de la interculturalidad | Scoop.it

Distinguished contemplative neuroscientist Richie Davidson on well-being: "It is my fervent aspiration that our culture will pay more attention to well-being, will include strategies to promote well-being with our educational curricula and within the healthcare arena, and will include well-being within our definitions of health. These changes would help to promote greater harmony and well-being of the planet." 

 

In this brief blog post, Davidson makes four claims about well-being: 

1. Well-being is a skill

2. Well-being is associated with specific patterns of brain activity that influence and are influenced by the body.

3. Equanimity and generoisty both contribute to well-being and are associated with distinct patterns of brain and bodily activity.

4. There is an innate disposition toward well-being and prosocial behavior.


Via Eileen Cardillo
Martinez Hernandez's insight:

Elementos que se deben de tomar en cuenta en la educación  hoy en día.

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Eileen Cardillo's curator insight, May 10, 2013 8:44 AM

For the most part, I agree with Davidson's summary here. However, in the final point he offers the following speculation about human inclination for pro-social behavior: "If this [research] indeed continues to be replicated across a wide range of cultures, it would invite the view that we come into the world with an innate preference for good and we obscure that innate propensity over the course of development as we become socialized within our modern culture."

 

I am not comfortable using language like "good" (nor its implied opposite, "evil") when describing nature, human or otherwise. Nor do I think the data are particularly compelling that we are biologically predisposed to either disposition. Humans, like other animals, are biologically predisposed to adaptive behaviors - actions that promote our survival and the replication of our DNA. As social mammals, these adaptive behaviors often pertain to how we act towards other members of our social group. These behaviors are neither good nor bad and such moral overtones say more about our wishes as people than our knowledge as scientists. Humans can be beastly, and I'd submit this disturbing reality often reflects our innate dispositions just as much as our benevolent behaviors might. 

 

For similar reasons I take issue with the translation of the three kilesas (greed, hatred, delusion) as the three "poisons" or "defilements". I think it is more productive, and accurate, to consider them more neutrally, in terms of, say, biological drives that contribute to afflictive states and/or do not promote well-being (but may nonetheless promote survival and reproduction). It's perfectly appropriate for language and religion scholars to translate them into English as closely as possible to what the Buddha intended. But as contemplative scientists, we need to be more flexible, translating them in ways that are more value neutral and empircally tractable. Conceptualizing the kilesas in terms of attachment, aversion, and ignorance or in terms of approach and avoidance behaviors seems preferable. Evolution does not concern itself with notions of good and evil; humans do. Scientists have a responsibility, at least when speaking as an authority on biology, not to conflate the two.

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Rescooped by Martinez Hernandez from Aulas ATAL e Interculturalidad
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CVC. La enseñanza de segundas lenguas a inmigrantes

CVC. La enseñanza de segundas lenguas a inmigrantes | aplicación de la interculturalidad | Scoop.it
Espacio del Centro Virtual Cervantes dedicado a la enseñanza de segundas lenguas a inmigrantes para que los profesionales dispongan de un lugar en la red para la reflexión, la formación y el debate en esta materia.

Via Recursos en Educación/Educational resources
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la tecnología como uso educativo

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Corte advierte que docentes no pueden utilizar ejemplos o términos racistas - ElEspectador.com

Corte advierte que docentes no pueden utilizar ejemplos o términos racistas - ElEspectador.com | aplicación de la interculturalidad | Scoop.it
Corte advierte que docentes no pueden utilizar ejemplos o términos racistas
ElEspectador.com
La Corte Constitucional advirtió que los docentes de colegio o universitarios no pueden utilizar ejemplos o términos racistas en sus clases.
Martinez Hernandez's insight:

No tan sólo en descendientes afroamericanos.... si no a cualquier pesona de cualquier indole racial, religiosa o preferencia sexual... como docentes debemos de tener cuidado en como dirigirnos a nuestros estudiantes

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Rescooped by Martinez Hernandez from TIC & Educación
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+300 Herramientas y Recursos Gratuitos Para Crear Materiales Educativos Didacticos

+300 Herramientas y Recursos Gratuitos Para Crear Materiales Educativos Didacticos | aplicación de la interculturalidad | Scoop.it

Estos son algunos de los recursos y herramientas de Internet gratuitos para la educación. Esta página se actualizará constantemente, cada vez que me encuentre con una nueva pieza de software o un sitio web interesante, lo listamos aquí. Esta lista no es exhaustiva de ninguna manera. De hecho, si le parece que una herramienta o aplicación para su uso en la educación que se deba agregar a esta lista, por favor no dude en ponerse en contacto, y la añadiré al listado.


Via Gumersindo Fernández
Martinez Hernandez's insight:

Recomendable, para conocer herramientas y recursos, para los que nos dedicamos a la educación... para hacer las clases mas atractivas.

 

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Rescooped by Martinez Hernandez from Contemplative Science
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What Does Science Teach Us About Well-Being?

What Does Science Teach Us About Well-Being? | aplicación de la interculturalidad | Scoop.it

Distinguished contemplative neuroscientist Richie Davidson on well-being: "It is my fervent aspiration that our culture will pay more attention to well-being, will include strategies to promote well-being with our educational curricula and within the healthcare arena, and will include well-being within our definitions of health. These changes would help to promote greater harmony and well-being of the planet." 

 

In this brief blog post, Davidson makes four claims about well-being: 

1. Well-being is a skill

2. Well-being is associated with specific patterns of brain activity that influence and are influenced by the body.

3. Equanimity and generoisty both contribute to well-being and are associated with distinct patterns of brain and bodily activity.

4. There is an innate disposition toward well-being and prosocial behavior.


Via Eileen Cardillo
Martinez Hernandez's insight:

Elementos que se deben de tomar en cuenta en la educación  hoy en día.

more...
Eileen Cardillo's curator insight, May 10, 2013 8:44 AM

For the most part, I agree with Davidson's summary here. However, in the final point he offers the following speculation about human inclination for pro-social behavior: "If this [research] indeed continues to be replicated across a wide range of cultures, it would invite the view that we come into the world with an innate preference for good and we obscure that innate propensity over the course of development as we become socialized within our modern culture."

 

I am not comfortable using language like "good" (nor its implied opposite, "evil") when describing nature, human or otherwise. Nor do I think the data are particularly compelling that we are biologically predisposed to either disposition. Humans, like other animals, are biologically predisposed to adaptive behaviors - actions that promote our survival and the replication of our DNA. As social mammals, these adaptive behaviors often pertain to how we act towards other members of our social group. These behaviors are neither good nor bad and such moral overtones say more about our wishes as people than our knowledge as scientists. Humans can be beastly, and I'd submit this disturbing reality often reflects our innate dispositions just as much as our benevolent behaviors might. 

 

For similar reasons I take issue with the translation of the three kilesas (greed, hatred, delusion) as the three "poisons" or "defilements". I think it is more productive, and accurate, to consider them more neutrally, in terms of, say, biological drives that contribute to afflictive states and/or do not promote well-being (but may nonetheless promote survival and reproduction). It's perfectly appropriate for language and religion scholars to translate them into English as closely as possible to what the Buddha intended. But as contemplative scientists, we need to be more flexible, translating them in ways that are more value neutral and empircally tractable. Conceptualizing the kilesas in terms of attachment, aversion, and ignorance or in terms of approach and avoidance behaviors seems preferable. Evolution does not concern itself with notions of good and evil; humans do. Scientists have a responsibility, at least when speaking as an authority on biology, not to conflate the two.

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Aprendizaje colaborativo en internet: ejemplos de plataformas educativas | Noticias Iberestudios

Aprendizaje colaborativo en internet: ejemplos de plataformas educativas | Noticias Iberestudios | aplicación de la interculturalidad | Scoop.it
La llegada de Internet ha permitido la creación de una educación sin fronteras.
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Rescooped by Martinez Hernandez from Posibilidades pedagógicas. Redes sociales y comunidad
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Posibilidades de la Web 2.0 en la Educación

Excelente presentación sobre la aplicación de la web 2.0 en la educación creado por el Centro Internacional de Tecnologías Avanzadas, Fundación Germán Sá

Via maria cristina ALCARRAZ VIGIL
Martinez Hernandez's insight:

Artículo muy interesante sobre la web 2.0 y las herramientas que podemos encontrar dentro de ella tanto para el maestro como para el alumno

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