By Jeanne Tsai, Stanford University.How do people’s cultural ideas and practices shape their emotions …
By Jeanne Tsai, Stanford University.How do people’s cultural ideas and practices shape their emotions (and other types of feelings)? In this module, we will discuss findings from studies comparing North American (United States, Canada) and East Asian (Chinese, Japanese, Korean) contexts. These studies reveal both cultural similarities and differences in various aspects of emotional life. Throughout, we will highlight the scientific and practical importance of these findings and conclude with recommendations for future research.
By Brett Ford and Iris B. Mauss, University of Toronto, University of California, Berkeley. Emotions don’t just …
By Brett Ford and Iris B. Mauss, University of Toronto, University of California, Berkeley. Emotions don’t just feel good or bad, they also contribute crucially to people’s well-being and health. In general, experiencing positive emotions is good for us, whereas experiencing negative emotions is bad for us. However, recent research on emotions and well-being suggests this simple conclusion is incomplete and sometimes even wrong. Taking a closer look at this research, the present module provides a more complex relationship between emotion and well-being. At least three aspects of the emotional experience appear to affect how a given emotion is linked with well-being: the intensity of the emotion experienced, the fluctuation of the emotion experienced, and the context in which the emotion is experienced. While it is generally good to experience more positive emotion and less negative emotion, this is not always the guide to the good life.
In Yoga Minds, Writing Bodies, Christy Wenger argues for the inclusion of …
In Yoga Minds, Writing Bodies, Christy Wenger argues for the inclusion of Eastern-influenced contemplative education within writing studies. She observes that, although we have "embodied" writing education in general by discussing the rhetorics of racialized, gendered, and disabled bodies, we have done substantially less to address the particular bodies that occupy our classrooms. She proposes that we turn to contemplative education practices that engages student bodies through fusing a traditional curriculum with contemplative practices including yoga, meditation, and the martial arts. Drawing strength from the recent "quiet revolution" (Zajonc) of contemplative pedagogy within postsecondary education and a legacy of field interest attributable to James Moffett, this project draws on case studies of first-year college writers to present contemplative pedagogy as a means of teaching students mindfulness of their writing and learning in ways that promote the academic, rhetorical work accomplished in first-year composition classes while at the same time remaining committed to a larger scope of a writer's physical and emotional well-being.
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