Fourth, relational realism is the doctrine that interactions and social ties constitute the central existence of social life

Relation

Ties

Finally, also consider that the chance of any given teacher enforcing the policy increases with the number of others who enforce it. Under what conditions will [Page 15]enforcement of the policy spread to a nontrivial portion of the network? What percentage of teachers will ultimately enforce this policy? How does this depend on the network's structure and the individual's position in that structure as well as one's own individual attributes?

understanding the antecedents and consequences of network phenomena

linguistic nationalism

calques

partition

linguistic purism

loanwords

umlauts

agglutinative

online realms

facts, which are simply “path equivalences” in an olog. It isthe notion of path equivalences that make category theory so powerful.Apathin an olog is a head-to-tail sequence of arrows

An aspect of a thingxis a way of viewing it, a particular way in whichxcan be regardedor measured. For example, a woman can be regarded as a person; hence “being a person”is an aspect of a woman. A molecule has a molecular mass (say in daltons), so “havinga molecular mass” is an aspect of a molecule. In other words, byaspectwe simply meana function. The domainAof the functionf:A—Bis the thing we are measuring, andthe codomain is the set of possible “answers” or results of the measurement.

We represent eachtype as a box containing asingular indefinite noun phrase.

I will use a mathematical tool calledologs, or ontology logs, to givesome structure to the kinds of ideas that are often communicated in pictures like theone on the cover. Each olog inherently offers a framework in which to record data aboutthe subject. More precisely it encompasses adatabase schema, which means a system ofinterconnected tables that are initially empty but into which data can be entered.

Once a story has sustained our attention long enough, we may begin to emotionally resonate with story’s characters. Narratologists call this “transportation,” and you experience this when your palms sweat as James Bond trades blows with a villain on top of a speeding train.

the scientific literature awe is defined as "the feeling of being in the presence of something vast and greater than the self, that exceeds current knowledge structures"--meaning that you need to adjust your understanding of the world, and your place within it, in order to make sense of an awe-inspiring event, feat, or behavior. 

awe is best describedas a feeling that we have typically when we’re in the presence of something much greaterthan ourselves. So maybe we’re in a very high, expansive vantage point looking outat something huge and overwhelming or inspiring.

by beginning with the definition from Bob Emmons' really nicebook called Thanks from 2007. Gratitude, Emmons writes, is the feeling of reverence for thingsthat are given, and I think there's a real emphasis here on "given," which is the thingsthat we're grateful for are really beyond our own agency, beyond our own volition.

Extrinsic goals, on the other hand, are focused on attaining rewards and/or praise from others--they are a means to an end, not inherently rewarding in and of themselves. Examples include financial wealth, fame, or popularity. People often pursue extrinsic goals under the assumption that these goals will bring them happiness, but evidence suggests otherwise. Researchers speculate that intrinsic goals lead to greater happiness because, in the pursuit of these goals, people have positive experiences along the way that support their happiness.

Intrinsic goals: According to positive psychologist Tim Kasser and colleagues, intrinsic goals "are those that are inherently satisfying to pursue because they are likely to satisfy innate psychological needs for autonomy, relatedness, competence, and growth"; they depend on satisfying one's own basic psychological needs rather than relying upon the judgments or approval of others. Examples of these goals include self-acceptance, forming social connections, and physical fitness.

Have you ever been so engaged in an activity that you lost all sense of time? Hours passed, but you didn't notice; you felt calm, focused, deeply satisfied, even meditative? Psychologists have a word for that mental state: flow.

But what happens when a challenge ramps up and we don't have the skills to meet it? We're at risk of experiencing "frazzle," as Daniel Goleman explains in the next video.

self-compassion entails three core components. First, it requires self-kindness, that we be gentle and understanding with ourselves rather than harshly critical and judgmental. Second, it requires recognition of our common humanity, feeling connected with others in the experience of life rather than feeling isolated and alienated by our suffering. Third, it requires mindfulness—that we hold our experience in balanced awareness, rather than ignoring our pain or exaggerating it. We must achieve and combine these three essential elements in order to be truly self-compassionate.

Dacher just introduced the distinction between "maximizers" and "satisficers" made by Barry Schwartz, a professor of psychology at Swarthmore College. Maximizers try to squeeze the greatest amount of benefit and pleasure out of every choice or opportunity, while satisficers find contentment with choices as long as they pass a basic threshold of acceptability.

People who maintain some kind of regular meditative practice actually have measurably thicker brains in certain key regions. One of those regions is the insula, which is involved in what’s called “interoception”—tuning into the state of your body, as well as your deep feelings. This should be no surprise: A lot of what they’re doing is practicing mindfulness of breathing, staying really present with what’s going on inside themselves; no wonder they’re using, and therefore building, the insula.

Neuroplasticity is the idea that our brains change throughoutlifeas a result of day-to-day experiences and activities.

Awareness: Self-awareness points to the ability to attain insight into one's own attitudes, motives, reactions, strengths and vulnerabilities.

Attention: According to psychologist and philosopher William James, attention "is the taking possession of the mind, in clear and vivid form, of one out of what may seem several simultaneously possible objects or trains of thoughts…It implies withdrawal from some things in order to deal effectively with others." Many compare attention to a spotlight, which makes certain information from the inside or outside world more available to conscious awareness, while filtering out less useful information. Attention is limited, in that it can only hold a finite quantity of information in mind for a limited period of time, and selective, in that it orients to information that is deemed important in a given moment.

Mindfulness-Based Stress Reduction (MBSR): Though it has its roots in Buddhist meditation, a secular practice of mindfulness has entered the mainstream in recent years largely through the work of Jon Kabat-Zinn and his Mindfulness-Based Stress Reduction (MBSR) program, which he launched at the University of Massachusetts Medical School in 1979. The MBSR program usually has students meet for two to three hours per week for eight weeks, practicing at home between classes. They learn practices such as the "body scan," in which they focus their attention along each part of the body, trying to be aware and accepting of whatever they sense in these body parts, and the "raisin meditation," where they slowly use all of their senses, one after another, to observe a raisin in great detail, from the way it feels in their hand to the way its taste bursts on the tongue.

Meditation: Though mindfulness and meditation are closely related, they are not synonymous. As Jon Kabat-Zinn describes in his video, one can practice mindfulness while not doing a formal meditation practice, and there are many different kinds of meditation that go beyond mindfulness meditation. The term "meditation" refers to a wide range of practices that simply involve training the mind to achieve a particular state of consciousness, especially for relaxation. That said, mindfulness meditation, based on a technique adapted from Buddhist Vipassana meditation, is a basic and commonly practiced form of meditation.

A particularly generative field is contemplative neuroscience, which involves collaborations between scientists and expert authorities in the traditions that have informed the concept of mindfulness.

mindfulness is about dedicating our awareness to the present moment, in a kind, non-judging manner

My graduate student Dan Yoshimoto has discovered that the basis for building trust is really the idea of attunement. He has broken this down with the acronym ATTUNE, which stands for: Awareness of your partner’s emotion; Turning toward the emotion; Tolerance of two different viewpoints; trying to Understand your partner; Non-defensive responses to your partner; and responding with Empathy.

the simple definition that I work with now is that forgiveness is the ability to makepeacewith the word “no.”

researchers differ about what actually constitutes forgiveness. I’ve come to believe that how we define forgiveness usually depends on context. In cases where we hope to forgive a person with whom we do not want a continuing relationship, we usually define forgiveness as reducing or eliminating resentment and motivations toward revenge. My colleagues Michael McCullough, Kenneth Rachal, and I have defined forgiveness in close relationships to include more than merely getting rid of the negative. The forgiving person becomes less motivated to retaliate against someone who offended him or her and less motivated to remain estranged from that person. Instead, he or she becomes more motivated by feelings of goodwill, despite the offender’s hurtful actions. In a close relationship, we hope, forgiveness will not only move us past negative emotions, but move us toward a net positive feeling. It doesn’t mean forgetting or pardoning an offense.

A second line of research is about "elevation," which refers to the warm, uplifting feeling we get when we witness someone else's good deed. Research by moral psychologist Jonathan Haidt, as well as by Simone Schnall, has found that elevation systematically motivates people to perform altruistic acts themselves.

In ongoing work with Barbara Fredrickson, I am exploring how levels of mindfulness predict helping behavior as well as the emotions associated with helping. Mindfulness has two important sub-components: the ability to attend to the present moment and the ability to accept experiences without judging them. I found that both aspects of mindfulness predicted helping behavior.

But when you measure people’s emotional experiences in real time—rather than their predictions—a very different pattern emerges. Rather than feeling more compassion when more people are suffering, people ironically feel less—a phenomenon my colleague Keith Payne and I call “the collapse of compassion.”

Dacher spoke about the Vagus nerve and its role in social connection and, in turn, happiness. In the essay below, Emiliana summarizes very recent research showing that Vagal tone, an index of the general strength of influence that a person's Vagus nerve has on their heart, predicts the emergence of sympathetic behavior over development--and further, that in college students, experiencing compassion actually engages the Vagus nerve. 

Pity: Feeling sorry for the suffering or misfortune of someone else. Pity is similar to compassion, but it suggests a power imbalance, whereby the observer occupies a place of superiority and looks down upon the person who is suffering.

Sympathy: Sympathy, which means "to feel together," is sometimes used synonymously with compassion. However, while sympathy does refer to feelings of sorrow or sadness about another person's suffering, it does not typically involve the urge or motivation to help, or do anything about the situation. In other words, a person may feel sympathetic towards another person's difficulties, but not feel inclined to help. 

 research by Daniel Batson and others suggests that empathy is much more likely to lead to altruism when it elicits the specific feeling of empathic concern, which is when we observe someone in need and truly "feel for" that person--a state similiar to compassion--rather than wanting to escape the situation or feeling overwhelmed by distress.

Some evolutionary biologists argue that organisms may sometimes put themselves at risk in order to help another because they expect that the other organism will return the favor down the line, a concept known as reciprocal altruism.

Compassion: Literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you witness another’s suffering and feel motivated to help relieve that suffering.

Altruism: Altruism is when we act to promote someone else’s welfare, even at a risk or cost to ourselves

Kindness is a general, everyday term describing behaviors that involve being friendly, generous, or considerate. Pro-social is the term favored by scientists to refer to kind, helpful behaviors or states, but it is also quite broad.

Consolation is defined as friendly or reassuring behavior by a bystander toward a victim of aggression. For example, chimpanzee A attacks chimpanzee B, after which bystander C comes over and embraces or grooms B. Based on hundreds of such observations, we know that consolation occurs regularly and exceeds baseline levels of contact. In other words, it is a demonstrable tendency that probably reflects empathy, since the objective of the consoler seems to be to alleviate the distress of the other. In fact, the usual effect of this kind of behavior is that it stops screaming, yelping, and other signs of distress.

differentiate something called empathic concern from something called empathicdistress and what it turns out is that empathic concern is associated with all kindsof benefits people who experience empathic concern are more likely to help, they’rebetter at regulating their own emotions they’re more stable and socially functionalin life whereas people who experience empathic distress have other issues andstruggles that we can flesh out in later weeks. The interesting thing about thisbody of work is that it anticipates are next week of material which will be aboutcompassion and compassion is really what elevates empathy from the potential forempathic distress

many scientists often identify two types of empathy: "affective empathy," which refers to the sensations and feelings we have in response to others’ expressions, and "cognitive empathy," which refers to our ability to label and understand other people's emotions--and even take their perspective on things.

Think of taking a yoga class or a dance class. If you had to do this with the teachersimply explaining step by step verbally what to do it would be much morechallenging than it is when the teacher actually demonstrates it physically andthat’s precisely because of your mirror neurons that are helping you simulate andrepresent that motion prior to actually trying to do it.

I’ve concluded that love, as your body sees it, is the momentary upwelling of three tightly interwoven events: A sharing of one or more positive emotions between you and another; A synchrony between your and the other person’s biochemistry and behaviors; A reflected motive to invest in each other’s well-being that brings mutual care. My shorthand for this trio is positivity resonance. This back-and-forth reverberation of positive energy sustains itself—and can even grow stronger—until the momentary connection wanes—which is of course inevitable, because that’s how emotions work.

Support in times of need is one of the major benefits of what researchers call bonding capital. Bonding capital may not give us the breadth and diversity of looser bridging-focused ties, but it gives us the closeness and intimacy that even 10,000 Twitter followers might not provide.

For many people, there is one special person to whom they feel closest—often a romantic partner, but sometimes a best friend or family member. Significant others are the first people we turn to when we’re suffering, and their support can benefit not only our mental health but also our physical health:

What are they good for? Friendship helps us meet our needs for belonging and our need to feel known and appreciated for who we are. It also allows us to know and understand others more deeply than we can know strangers: Research suggests that our friends bring out the best in us when it comes to empathic accuracy, or the ability to know and understand another person’s thoughts and feelings.

Professional contacts can play an integral role in helping us launch or advance our careers. You might learn that your dream employer is hiring through a post from a seemingly random LinkedIn contact, or meet your future business partner through a colleague at a conference. Researchers have referred to these kinds of ties, as well as other types of looser connections such as neighborhood acquaintances, as bridging capital. Bridging capital may involve weaker ties, but the breadth and diversity of these ties can expose us to new ideas and opportunities beyond what is available in our narrower inner circles.

A lifelong friendship usually feels different than a casual acquaintance you make at a networking event or a friend you acquire on Facebook. Yet according to research, we need both weak ties and strong ties in order to build “social capital,” which researchers define as the web of relationships in our life and the tangible and intangible benefits we derive from them.

Prioritizing positivity: Deliberately organizing your day-to-day life so that it contains situations that naturally give rise to positive emotional experiences. Laura Catalino, Sara Algoe and Barbara Fredrickson's study compares pursuing happiness to prioritizing positivity, and their results suggest that prioritizing positivity is a more promising approach to boosting happiness. 

Hedonic adaptation (aka the "hedonic treadmill"): Our ability to adapt to changes in our life circumstances or sensory experiences. Research suggests many of us have a remarkable ability to get used to things that might initially bring us pleasure, such as getting married or winning the lottery, and even to eventually return to our happiness set point after a traumatic accident.

Set point theory: The theory that we each have a relatively stable level of happiness that is largely determined by our genes and personality. Though we might experience some fluctuations in happiness due to events big and small, this theory holds that we eventually return to our basic set point of happiness.

Impact bias: The tendency to overestimate how an event or experience in the future will affect our emotional well-being, for better or worse. For instance, we often underestimate our ability to recover from difficult experiences

Affective forecasting: The process of making predictions about how you will feel in the future. According to Daniel Gilbert, who coined the term "affective forecasting" with his colleague Timothy Wilson, affective forecasting is simply "the process by which people look into their future and make predictions about what they’ll like and what they won’t like." However, as Emiliana explained in the previous video, we are often poor judges in the present of what will bring us happiness in the future, causing us to look for happiness in the wrong places.

Finally, as we think about the relationship between the structure of information and cultural production and liberal society, there is the question of how the transition to more commons-based production will affect social justice, or equality. Here in particular it is important to retain a cautious perspective as to how much can be changed by reorganizing our information production system. Raw poverty and social or racial stratification will not be substantially affected by these changes. Education will do much more than a laptop and a high speed Internet connection in every home, though these might contribute in some measure to avoiding increasing inequality in the advanced economies, where opportunities for both production and consump- tion may increasingly be known only to those connected.

Autonomy, or individual freedom, is the second value that I sug- gest can be substantially served by increasing the portion of our in- formation environment that is a commons and by facilitating non- market production. Autonomy means many things to many people, and some of these conceptions are quite significantly opposed to oth- ers. Nonetheless, from an autonomy perspective the role of the indi- vidual in commons-based production is superior to property-based production almost regardless of the conception one has of that value.