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Journal ArticleDOI

The effect of meditation based on self-observation on cognitive responses in conflictive social interaction

21 Oct 2014-Nordic Psychology (Routledge)-Vol. 66, Iss: 3, pp 202-215
TL;DR: In this article, the authors investigate the relationship between infrequent meditation, associated with the development of self-observation, with the locus of attribution for an unpleasant event, the perception of anger with oneself, and the social distance from the outgroup.
Abstract: Conflictive social interactions are associated with the attribution of responsibility for our negative experiences to the other, and with a distant social perception of the other. When we meditate we acquire skills related to thought that allow us to observe how we perceive and signify interaction with the other, which distances us from the response to the meaning of this perception. This way of attending to events can have a negative effect on the tendency to make dispositional attributions, which are generally more conflictive, since the person making the attribution blames the other for the unpleasant situation he or she is experiencing. For this reason, the associated practice of meditation may affect social interactions by reducing conflict. The relationship between infrequent meditation, associated to the development of self-observation, with the locus of attribution for an unpleasant event, the perception of anger with oneself, and the social distance from the outgroup was analysed using a sample o...

Summary (2 min read)

Jump to: [Introduction][Participants][Instruments][Results] and [Discussion]

Introduction

  • The practice of mindfulness meditation can have numerous effects on the way people process information and react emotionally in their social interactions.
  • Meditation mindfulness requires both the ability to anchor one's attention on what is occurring, and the ability to intentionally switch attention from one aspect of the experience to another (Keng, S.L.; Smoski, M.J. & Robins, C.J., 2011).
  • Training in self-observation enables the person to focus the attention of the experiences on internal processes, thus strengthening the effect of meditation on social interaction responses.
  • The appropriate response, such as anger, arises more easily in people with dispositional attributions.
  • Conflictive social interactions require that responsibility for their negative experiences be attributed to the other, together with a distanced social perception of the other.

Participants

  • The number of hours was chosen arbitrarily, as it was considered to guarantee that those chosen were not experienced meditators.
  • The survey opened with a question about meditation experience in order to identify people who had never meditated.

Instruments

  • The questionnaire consisted of three parts: Meditation: 1. Irregular meditator, unspecific (N=111): participants were asked to estimate the total time they had spent meditating.
  • The driver didn’t see us, and the authors didn’t see him either’; ‘maybe he didn’t see us, he must have been worried, I wasn’t concentrating, I should have left home earlier, he got scared’);.
  • Hence, two categories remained in this variable: 1. External dispositional attribution (N=54); 2. Situational attribution (N=175).
  • The scale asked participants to evaluate their degree of acceptance of a person from a threatening group (a score of one indicated no social distance, with full acceptance of the person from the threatening group; a score of nine indicated the greatest social distance).

Results

  • The aim of the study was to analyse the effect of irregular meditation on attributional style, anger response and social distance.
  • The results indicate that the situational attributional style is more significantly related to a lower anger response and less social distance.
  • The results show that the meditational experience is associated with both higher self-observation scores and less intense subjective perception of anger, and less social distance from threatening others.
  • For each group (meditators and non-meditators) the authors first analysed the relationship between level of self-observation and attributional style, by performing a chi-square test.

Discussion

  • The aim of the present study was to explore the relationship between meditation and response to conflictive social situations, as well as the effect associated with self- observation ability.
  • This begs the question of why self-observation moderates the effect among nonmeditators in emotional responses, and among meditators in cognitive responses.
  • The results presented in this study suggest that meditation has the potential to facilitate less aggressive and conflictive social interactions.
  • The limitations of this study are essentially related to the sample.
  • The majority of participants in this study responded with situational attribution, which suggests that the measure was not powerful enough to detect the differences in attributional style.

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Título artículo / Títol article:
The effect of meditation based on self-observation on
cognitive responses in conflictive social interaction
Autores / Autors
Pinazo Calatayud, Daniel; Vazquez, Carolina
Revista:
Nordic Psychology
Versión / Versió:
Pre-print
Cita bibliográfica / Cita
bibliogràfica (ISO 690):
PINAZO, Daniel; VAZQUEZ, Carolina. The effect
of meditation based on self-observation on cognitive
responses in conflictive social interaction. Nordic
Psychology, 2014, vol. 66, no 3, p. 202-215.
url Repositori UJI:
http://hdl.handle.net/10234/128765

The effect of meditation based on self-observation on cognitive responses in
conflictive social interaction
Running Head: meditation, mindfulness and cognitive responses
Abstract:
Conflictive social interactions are associated with the attribution of responsibility for our
negative experiences to the other, and with a distant social perception of the other. When
we meditate we acquire skills related to thought that allow us to observe how we perceive
and signify interaction with the other, which distances us from the response to the
meaning of this perception. This way of attending to events can have a negative effect on
the tendency to make dispositional attributions, which are generally more conflictive,
since the person making the attribution blames the other for the unpleasant situation he or
she is experiencing. For this reason, the associated practice of meditation may affect
social interactions by reducing conflict. The relationship between infrequent meditation,
associated to the development of self-observation, with the locus of attribution for an
unpleasant event, the perception of anger with oneself, and the social distance from the
outgroup was analysed using a sample of 229 individuals (118 non-meditators and 111
unspecific meditators). Results show that meditation has the effect of reducing
dispositional attributions, perception of anger, and social distance, and provide evidence
for the moderating effect of self-observation ability.
Key words: Meditation, self-observation, attribution, social interaction and conflict.

Introduction
The practice of mindfulness meditation can have numerous effects on the way people
process information and react emotionally in their social interactions. Meditation
mindfulness requires both the ability to anchor one's attention on what is occurring, and
the ability to intentionally switch attention from one aspect of the experience to another
(Keng, S.L.; Smoski, M.J. & Robins, C.J., 2011). Mindfulness meditators learn to
observe thoughts, to avoid immediate responses to impulses arising from experiences, to
distance themselves from their perception of themselves and of the other, or to experience
interactions without judgement. In sum, the mindfulness meditator develops a capacity to
create distance between the observation of what he or she experiences and the response to
the experience (Kabat-Zinn, 1990; Brown & Ryan, 2003; Brown, Ryan & Creswell,
2007; Williams, 2010). Meditation can develop the individual’s ability to interact with his
or her environment, by bringing him or her closer to the experience with a fundamental
attitude of respect and acceptance, generating more understanding responses to what is
happening at that moment. The ability to self-observe the internal processes that generate
these responses might moderate the effect of meditation on interaction responses. Three
responses associated to social interaction may be particularly sensitive to meditation and
self-observation: 1) attribution of responsibility for harm to a third party; 2) the subjective
perception of anger in a conflictive situation, and 3) the psychological distance from
members of the outgroup.
Mindfulness is an efficient way to attain well-being and personal health benefits, as
various training programmes have shown (e.g., Broderick, 2005; Brown & Ryan, 2003;
Shapiro, Brown & Biegel, 2007). Mindfulness can be defined as an attentional state of mind
by which cognitive processes interact with emotional processes to receive, perceive and manage
information. It is a psychological state characterized by an open mind to present events. Kabat-
Zinn (1994: 4) described it as “paying attention on purpose, in the present moment, and

nonjudgmentally to the unfolding of experience moment by moment”. Two aspects stand out: 1.
The state of mindfulness is characterized by an awareness of the internal and external sensory and
cognitive experience of the present moment. 2. This awareness leads to simply acknowledge and
examine, without any judgment, elaboration, or emotional reaction to whatever arises. It includes
elements of attention-regulation mechanisms and orientation to experience characterized by
openness, acceptance, and nonjudgmentalism (Bishop, 2002; Bishop, et al. 2004; Brown & Ryan,
2004; Hayes & Shenk, 2004). Mindfulness is not a passive ability as it is an active cognitive
ability in which conscious attention to the present moment allows the observer to retain
and capture the object being observed without the filters of memory or expectation
(Dreyfus, 2011). This capacity to be mindful, paying attention to the present moment may be a
disposition or a temporal condition (Baer, Smith, Hopkins, Krietemeyer & Toney, 2006).
Regardless of the degree of dispositional features, the tool that has proven to be most effective for
the development of mindfulness is meditation, a practice extended in the West in recent years
without adherence to religious beliefs (Duerr, 2004; Hart, 2007; Kabat-Zinn, 1996). Since
meditation is a mind-calming tool that ultimately results in mindfulness both terms tend to be
merged in one concept; it must be highlighted, however, that mindful dispositions do not require
the practice of meditation to be activated although they can be deepened by this practice.
The present study investigates social interaction responses as a function of
meditation. One way in which meditation may affect social interaction responses is in the
effect it has on the interpretation of perceived situations. Although there are variations in
meditation techniques (Lutz, Slagter, Dunne & Davidson, 2008) and their effects
(Erisman & Roemer, 2010), all types of meditation monitor and regulate internal
cognitive processes. Meditation could therefore intervene in our interpretation of
interactions with others, through a more compassionate internal perception of the
experience, thus reducing conflict in the social interaction. Some studies find evidence
that meditation enhances a compassionate perception of interaction with the other (e.g.

Lutz, Greischar, Rawling, Ricard & Davidson, 2004; Siegel, 2007) and encourages
attitudes of proximity to the other (e.g. Segal, Williams & Teasdale, 2002).
The development of self-observation appears to derive from the practice of
meditation and should therefore have a clear association with it. Baer Smith, Hopkins,
Krietemeyer and Toney (2006) point out that self-observation is particularly sensitive to
the effect of meditation. Self-observation is one of the main factors of mindfulness (Baer
et al., 2006). Nowadays the concepts of meditation and mindfulness tend to be used
somewhat interchangeably. However, there are differences; roughly explained,
meditation is sustaining focus on a very simple stimulus (such as breath) and mindfulness
is observing the flow of all simple stimuli without thoughts or worry (Smith, 2005). The
state of mindfulness allows for observing mental responses to the present moment. The
mindfulness-meditation technique consists of allowing sensations and thoughts to arise,
paying attention what happens in the present without censure. Self-observation is
therefore a way of meditating and also a result of meditation. Training in self-observation
enables the person to focus the attention of the experiences on internal processes, thus
strengthening the effect of meditation on social interaction responses.
The regulation of internal processes can affect interaction responses. One
expression of this association can be seen in the way we explain events. Attribution
theory states that when we try to understand a situation, particularly when it is painful or
frustrating, the first thing we do is to make a judgement (Heider, 1958; Weiner, 1985).
However, we do not usually consider the judgement to be anything different from fact.
Thus, when we attribute responsibility for our suffering to others, it becomes more of a
fact in that we do not see how this has occurred. This type of attribution is potentially
more aggressive, since it can cause greater harm and pain (Leary et al., 1998; Vangelisti
& Young, 2000; Young, 2004). When attribution is more generally made to the situation,

Citations
More filters
Journal ArticleDOI
TL;DR: Results indicate that participation in the course favoured intergroup acceptance of the other and suggest that mindfulness training represents a useful educational method for reducing social discrimination.
Abstract: Research has demonstrated the many benefits of mindfulness training programmes for individual health and well-being. This study, however, explored whether mindfulness training might have effects on intergroup interaction. We tested the effects of a self-observation-based mindfulness course on several dimensions of acceptance of the other (i.e., non-judgement, non-reaction and observation). An initial study test a mindfulness course training (N = 197). A second study then tested its effect on intergroup relationships (N = 120). A control group was used in both studies, and the subjects were tested before and after the course. Results indicate that participation in the course favoured intergroup acceptance of the other and suggest that mindfulness training represents a useful educational method for reducing social discrimination.

7 citations


Cites background from "The effect of meditation based on s..."

  • ...Mindfulness has been associated with social interaction in different settings such as communication processes (Burgoon et al., 2000) and aggressive interactions to the other (Borders, Earleywine, & Jajodia, 2010; Pinazo & Vázquez, 2014)....

    [...]

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15 Jan 2008
TL;DR: In this paper, the authors used the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness book to help people cope with stress, pain, and illness.
Abstract: FULL CATA STROPHE LIV ING: USING THE W ISDOM OF YOUR BODY A ND MIND TO FA CE STRESS, PA IN, A ND ILLNESS To read Full Catastrophe Living : Using the W isdom of Your Body and Mind to Face Stress, Pain, and Illness eBook, please click the link under and download the ebook or get access to additional information which might be related to Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness book.

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TL;DR: For a long time, the authors have had the gnawing desire to convey the broad motivational significance of the attributional conception that I have espoused and to present fully the argument that this framework has earned a rightful place alongside other leading theories of motivation.
Abstract: For a long time I have had the gnawing desire to convey the broad motivational sig nificance of the attributional conception that I have espoused and to present fully the argument that this framework has earned a rightful place alongside other leading theories of motivation. Furthermore, recent investigations have yielded insights into the attributional determinants of affect, thus providing the impetus to embark upon a detailed discussion of emotion and to elucidate the relation between emotion and motivation from an attributional perspective. The presentation of a unified theory of motivation and emotion is the goal of this book. My more specific aims in the chapters to follow are to: 1) Outline the basic princi ples that I believe characterize an adequate theory of motivation; 2) Convey what I perceive to be the conceptual contributions of the perspective advocated by my col leagues and me; 3) Summarize the empirical relations, reach some definitive con clusions, and point out the more equivocal empirical associations based on hypotheses derived from our particular attribution theory; and 4) Clarify questions that have been raised about this conception and provide new material for still further scrutiny. In so doing, the building blocks (if any) laid down by the attributional con ception will be readily identified and unknown juries of present and future peers can then better determine the value of this scientific product."

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"The effect of meditation based on s..." refers background in this paper

  • ...Attribution theory states that when we try to understand a situation, particularly when it is painful or frustrating, the first thing we do is to make a judgement (Heider, 1958; Weiner, 1985)....

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TL;DR: Kabat-Zinn as mentioned in this paper developed a mindfulness-based cognitive therapy to deal with depression in an eight-session program, including automatic pilot, mindfulness of the breath, staying present, allowing/letting be, and using what has been learned to cope with future moods.
Abstract: Kabat-Zinn, Foreword. Part I: The Challenge of Depression. Introduction. Depression: The Scope of the Problem. Cognition, Mood, and the Nature of Depressive Relapse. Developing Mindfulness-Based Cognitive Therapy. Models in Mind. Part II: Mindfulness-Based Cognitive Therapy. The Eight-session Program: How and Why. Automatic Pilot: Session 1. Dealing with Barriers: Session 2. Mindfulness of the Breath: Session 3. Staying Present: Session 4. Allowing/Letting Be: Session 5. Thoughts are Not Facts: Session 6. How Can I Best Take Care of Myself?: Session 7. Using What Has Been Learned to Deal with Future Moods: Session 8. Part III: Evaluation and Dissemination. Mindfulness-Based Cognitive Therapy on Trial. Going Further: Further Reading, Websites, and Addresses. Epilogue.

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Journal ArticleDOI
TL;DR: The role of mindfulness in curtailing negative functioning and enhancing positive outcomes in several important life domains, including mental health, physical health, behavioral regulation, and interpersonal relationships is discussed in this paper.
Abstract: Interest in mindfulness and its enhancement has burgeoned in recent years. In this article, we discuss in detail the nature of mindfulness and its relation to other, established theories of attention and awareness in day-to-day life. We then examine theory and evidence for the role of mindfulness in curtailing negative functioning and enhancing positive outcomes in several important life domains, including mental health, physical health, behavioral regulation, and interpersonal relationships. The processes through which mindfulness is theorized to have its beneficial effects are then discussed, along with proposed directions for theoretical development and empirical research.

2,796 citations

Frequently Asked Questions (11)
Q1. What are the contributions in this paper?

Results show that meditation has the effect of reducing dispositional attributions, perception of anger, and social distance, and provide evidence for the moderating effect of self-observation ability. 

Further indepth research is required to explore whether meditation can bring members of different social groups closer together at a cognitive level, enabling greater mutual acceptance in itself, or through the development of self-observation or the reduction of emotional reactions. Future research, as noted by Langer ( 1997 ), could further explore the idea that meditation and/or the development of mindfulness skills might reduce the automatic responses associated with conflictive social interactions. Study limitations and future research lines Future research might usefully study experienced meditators in order to evaluate the possible effect of meditation experience on the various attribution responses. 

The results presented in this study suggest that meditation has the potential to facilitate less aggressive and conflictive social interactions. 

Selfobservation is a facet of full attention, and in people who have not learned to develop the set of full attention skills through meditation, self-observation may have the effect of reducing impulsivity. 

Siegel (2007) suggests that there are neural systems which support experiences of synchronisation and resonance with other people. 

In other words, perhaps the effect of self-observation on cognitive processes as a causal explanation of a more dispositional style and lower social distance, as observed in the meditator group, may be due to the fact that self-observation acts in individuals who have learned to reduce their negative emotional responses. 

High selfobservation intensifies the reduction of social distance in the meditator group, but subjective perception of anger does not change among these participants. 

Given that self-observation is a cognitive skill in recognising internal processes, it might be the case that it has a positive effect on anger in non-meditators, because they are not trained to contain their emotional responses. 

Self-observation increases the frequency of the response as compared with nonmeditators, or meditators with low self-observation. 

The results show that the meditational experience is associated with both higher self-observation scores and less intense subjective perception of anger, and less social distance from threatening others. 

A compound score of social distance was obtained by totalling the scores from each item from the scale of 1 (greatest social distance) to 9 (least social distance) and dividing the result by 5 (M=4.083; SD=1.768).