The Oxford Handbook of Hypo-egoic Phenomena

Human beings have an evolved capacity for self-awareness, along with a propensity to focus primarily on their own welfare. This pervasive self-focus is reflected in thoughts, emotions, and actions whose underlying theme is the pursuit of self-interest. Although a focus on oneself has clear adaptive functions—such as physical preservation, decision making, planning, and self-regulation—this pervasive egoic mindset has psychological, interpersonal, and societal costs. In an increasingly crowded and interdependent world, there is a pressing need for the investigation of alternatives to a “me and mine first” mindset. For centuries, many philosophers, scientists, spiritual leaders, and social activists have advocated a “hypo-egoic” way of being, a psychological mindset characterized by less self-preoccupation in favor of a more inclusive, “we first” mode of functioning. In recent years, investigation of a variety of topics under the umbrella of hypo-egoicism has emerged in psychology, cognitive science, neuroscience, and philosophy as researchers have investigated both the features of hypo-egoic states and the psychological experiences that arise when self-focused processing is reduced, such as flow, equanimity, mindfulness, compassion, and mystical states. Bringing together current scholarship and science from multiple fields, theOxford Handbook of Hypo-egoic Phenomenaprovides an authoritative overview of theory, research, and applications concerning psychological states that involve diminished self-preoccupation and self-interest. TheHandbookalso reveals the widespread implications of such hypo-egoic functioning for personal well-being, optimal behavior regulation, interpersonal relationships, and prosocial and virtuous behavior.

2021 ◽  
Author(s):  
Jaime Rojas Hernández

This article presents a macro theory of self-regulation: defensive and expansive self-regulation theory (DERT). It rests on two fundamental assumptions. First, it assumes the coexistence of two competing psychological systems: a defensive system motivated by the need for physical and psychological security, whose function is to protect the organism from harm to life and self, and an expansive system motivated by the needs for competence, relatedness and autonomy, whose function is the development of knowledge, skills, and social support. Second, DERT assumes a threefold distinction regarding consciousness, with psychological processes qualifying as either nonconscious, conscious or metaconscious. Based on the previous assumptions, the theory posits the coexistence of two self-regulatory modes: a defensive regulation, consisting of self-protective responses aimed at avoiding, escaping or fighting survival threats and self-threats, and an expansive regulation, consisting of non-defensive metaconsciousness of one’s psychological states and processes. Defensive regulation is assumed to be generally adaptive in the context of survival threats but not in that of self-threats. What is called for in the context of self-threats is expansive regulation, namely non-defensive metaconsciousness of the identifications, evaluations and interpretations of self, others and the world that cause the self-threats in the first place. The theory predicts that defensive and expansive regulation of self-threats cause psychological distress and well-being, and negative and positive interpersonal relationships, respectively.


2011 ◽  
Vol 26 (S2) ◽  
pp. 1711-1711
Author(s):  
R.F. D'Souza

Northern Psychiatry Research Centre, Melbourne University, Melbourne, VIC, Australia Mental health professionals and their patients are increasingly aware of the basic need of all human beings for a source of meaning that is greater than one's self. This growth in awareness is driven by the professional's practical goal of reducing disability from mental disorders and by the heart felt wishes of the suffering for their therapists to recognize of the need for self transcendence. This has resulted in mental health professionals and the general public's growing awareness of the need to foster spirituality and well-being in clinical practice. We now see a groundswell of professional work to focus on the development of health and happiness, rather than merely to fight disease and distress.This presentation will consider the practical necessity to reduce disability, and understanding the science of well-being including the stages of self-awareness on the path to well-being. Considering the interpersonal neurobiology view of well-being. Ultimately discussing the developing of well-being through therapies such as Cloninger's “The happy life- Voyages to well-being” and D'Souza's Evidence based East-West Spiritually Augmented Well-being therapy. seven catalylectic exercises for each day of the week. This allows attention to spirituality based on principles of psychobiology with roots in compassion and tolerance, rather than on the basis of dogmatic judgments that are rooted in fear and intolerance. Thus only by addressing spirituality in a scientific and non judgmental manner can we make psychology and psychiatry into a science of well-being that is able to reduce stigma and disability of psychological disorders


2016 ◽  
Vol 30 (4) ◽  
pp. 339-349 ◽  
Author(s):  
Margaret Dupee ◽  
Tanya Forneris ◽  
Penny Werthner

The purpose of this study was to explore the perceived outcomes of a biofeedback and neurofeedback training intervention with high performance athletes. Five Olympic level athletes preparing for world championships and the 2012 Olympic Games took part in a 20 session intervention over the period of one year. At the completion of the intervention, a semistructured interview was conducted with each athlete. The athletes indicated that they became more self-aware, were better able to self-regulate both their physiological and psychological states, developed a greater sense of personal control, and a greater understanding of skills inherent in the field of sport psychology. Three of the athletes made the Canadian Olympic team for the 2012 Olympic Games and two of those athletes won bronze medals. The present study suggests that biofeedback and neurofeedback training may be useful in enabling athletes to perform optimally, in both training and competition, on a consistent basis.


2018 ◽  
Vol 29 (1) ◽  
pp. 58-69
Author(s):  
Virbalienė Akvilė ◽  
Žebrauskaitė Aurelija ◽  
Žydžiūnaitė Vilma

Abstract The article represents the theoretical or conceptual description of the phenomenon of charisma, which is related to social work as professional activity and is focused in social worker, who is the leader in his / her professional activity. So why it is accentuated that personal charisma of a social worker is a constellation of complex social and emotional skills that allows charismatic individuals to influence others at deep emotional levels, communicate effectively with them, and build strong interpersonal relationships. Authors of the article discuss the possible answers to the following research question: How to recognize, accept and (self)develop personal charisma in social work? In the article the interdisciplinary pont of view is provided and amotional and social skills are discussed in relation to social worker‘s charisma. Authors conclude that Some of charisma-related skills are born innate, others are perfected over time, but the most important is proper application of skills. Charisma of a social worker is related to emotional intelligence, which consists of self-awareness, self-regulation, motivation, empathy and social skills. Different social work situations require differently developed skills, which msut be developed through long life education, in which the self-managed learning through interactions and within the professional environment must be the priority.


A psychological perspective on virtue and sustainability stresses the individual’s perceptions, values, and motivations. Beginning with an examination of the way in which sustainability links environmental and social well-being, this chapter reviews research showing that most people do perceive sustainability to be virtuous, and therefore that sustainable behavior can be used as a way to demonstrate one’s own virtuous character. It describes some of the psychological factors that contribute to or impede that perception, including values, identity, social norms, and competing self-interest. The implications of taking an ethical perspective on motivating behavior are also considered, and the possibility that experiences in nature may even promote more virtuous behavior is explored. The chapter closes with a cautionary note about the limits of virtue in promoting behavior.


2017 ◽  
Vol 8 (2) ◽  
pp. 14-25 ◽  
Author(s):  
Maja Rožman ◽  
Sonja Treven ◽  
Vesna Čančer

Abstract Background: The aging of the European population is a demographic trend reflected in the ever-growing number of older employees. This paper introduces the importance of motivation and satisfaction in the workplace among age diverse employees in Slovenian companies. Objectives: The goal is to investigate the differences between the motivation and satisfaction of employees from different age groups in the workplace. Methods/Approach: The paper is based on research including a survey of two age groups of employees in Slovenia. We employed the Mann-Whitney U test to verify differences in the motivation and satisfaction in the workplace between the two groups. Results: Older employees are more motivated by flexibility in the workplace; autonomy at work; good interpersonal relationships in the workplace; the possibility of working at their own pace; respect among employees; equal treatment of employees regardless of their age. They are more satisfied with interpersonal relationships in the company; their work; working hours and the distribution of work obligations; and facilitation of the self-regulation of the speed of work performed. Conclusions: Motivation and satisfaction change as individuals age. Using this information, managers and employers can apply appropriate measures to contribute to employees’ well-being and better workplace performance, better working relationships with colleagues, higher productivity, and greater creativity.


2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Maharishi R ◽  
Maya Rathnasabapathy ◽  
Dr. Rajendra Kumar Sharma ◽  
Mr. Vikas Sharma ◽  
Masaud Ansari

An attempt was made to study the influence of emotional intelligence and spiritual well being on physical health among adults. Sample of the study consisted of 250 male participants only. The sample was selected through incidental sampling technique, from Aligarh district. Emotional Intelligence scale Developed and standardized by Singh (2004), Spiritual well being scale developed by Paloutzian and Ellison (1982) and Physical Health scale developed by Mohammadyfar, et al. (2009) were used for the data collection. The data were analyzed, and Pearson’s correlation was applied to study the relationship between different dimensions of emotional intelligence and physical health as well as relationship between spiritual well being’s dimensions and physical health. Further, Multiple regression (stepwise) was administered to examine the impact of emotional intelligence and spiritual well being on physical health. The findings were showed that the all dimensions of emotional intelligence i.e. Self-Awareness, Self-regulation, Motivation, Social Awareness and Social Skills are positively and significantly correlated with physical health. The findings also reveal that different dimensions of spiritual well being i.e. existential well being and religious well being are positively and significantly correlated with physical health. Finally, it was found that emotional intelligence and spiritual well being had there major impact on physical health among adults.


2021 ◽  
Vol 12 ◽  
Author(s):  
Laura Tolbaños-Roche ◽  
Praseeda Menon

Mindfulness practices form the core of numerous therapeutic programs and interventions for stress reduction and the treatment of different health conditions related to stress and life habits. Ways and means to regulate oneself effectively also form the foundation of the path of yoga in the accomplishment of holistic health and well-being. The self-awareness, self-regulation, and self-transcendence (S-ART) model can be considered as an overarching neurobiological framework to explain the self-regulatory mechanisms of well-being present in mindfulness-based practices. The current study, by connecting and applying the S-ART framework to the self-regulatory mechanisms in yoga and generating related hypotheses, provides a theory-led explanation of the action of yoga practices, which is sparse in the literature. Testing the S-ART model in yoga in two culturally diverse samples, assessing the model-mapped psychological mechanisms of action, and exploring the influence of perseverance in yoga practice are the original contributions of this study. The study sample comprised 362 yoga practitioners and non-practitioners (197 Indian and 165 Spanish), who completed four tests of psychological variables indicative of the aforementioned three S-ART abilities. These tests were Multidimensional Assessment of Interoceptive Awareness (MAIA), Experiences Questionnaire-Decentering (EQ-D) subscale, Difficulties in Emotion Regulation Scale (DERS), and Relational Compassion Scale (RCS). The results indicated significantly better self-awareness and self-regulatory abilities in yoga practitioners (Indian and Spanish in a combination) than non-practitioners, reflected in higher levels of interoceptive awareness and decentering abilities. Moreover, perseverance in yoga practice acted as a significant predictor of self-awareness and self-regulation in practitioners. An analysis of each cultural sample revealed some differences. Yoga practice and perseverance in it acted as a significant predictor of interoceptive awareness and decentering in Indian practitioners having more than 1 year of sustained yoga practice, but for the Spanish participants, physical exercise and frequency of yoga practice acted as better predictors of interoceptive awareness and decentering in comparison to yoga practice and perseverance in it. The obtained results suggested that the S-ART model provided preliminary but promising evidence for the self-regulatory mechanisms of action in yoga practice within a culturally diverse sample of yoga practitioners. This study also widens the scope of generating further hypotheses using the S-ART theoretical framework for testing the self-regulatory mechanisms of action in yoga practice.


Author(s):  
Maria Kontogianni ◽  
Andromachi Nanou

Self-awareness and self-regulation yoga techniques lead to stress management, reducing anxiety and well-being of individuals with Autism Spectrum Disorders. The current study seeks to investigate the degree of the autonomous involvement of an 11-year-old girl with Autism Spectrum Disorder in the self-awareness and self-regulation yoga exercises. The research was designed as an educational intervention. The intervention was applied once a week for 3 months, and took place at the sensory room of “School for all: Tokei Maru” at Include in Thessaloniki. Research diaries and observation protocols, by participant and external observers, were used for data collection before, during and after the intervention. According to the research findings, girl’s degree and quality of involvement improved during the intervention, so that she managed to use specific techniques autonomously. Research findings cannot be generalized, but they are encouraging in developing effective self-awareness and self-regulation programs for children with Autism Spectrum Disorder in future research.


Author(s):  
Richard Kraut

Henry Sidgwick conceived of egoism as an ethical theory parallel to utilitarianism: the utilitarian holds that one should maximize the good of all beings in the universe; the egoist holds instead that the good one is ultimately to aim at is only one’s own. This form of egoism (often called ‘ethical egoism’) is to be distinguished from the empirical hypothesis (‘psychological egoism’) that human beings seek to maximize their own good. Ethical egoism can approve of behaviour that benefits others, for often the best way to promote one’s good is to form cooperative relationships. But the egoist cannot approve of an altruistic justification for such cooperation: altruism requires benefiting others merely for their sake, whereas the egoist insists that one’s ultimate goal must be solely one’s own good. One way to defend ethical egoism is to affirm psychological egoism and then to propose that our obligations cannot outstrip our capacities; if we cannot help seeking to maximize our own well being, we should not hold ourselves to a less selfish standard. But this defence is widely rejected, because psychological egoism seems too simple a conception of human behaviour. Moreover, egoism violates our sense of impartiality; there is no fact about oneself that justifies excluding others from one’s ultimate end. There is, however, a different form of egoism, which flourished in the ancient world, and is not vulnerable to this criticism. It holds that one’s good consists largely or exclusively in acting virtuously, and that self-interest properly understood is therefore our best guide.


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