This paper analyzes studies of mindfulness and the self, with the aim of deepening our understanding of the potential benefits of mindfulness and meditation for mental health and well-being. Our review of empirical research reveals that positive changes in attitudes toward the self and others as a result of mindfulness-enabled practices can play an important role in modulating many mental and physical health problems. Accordingly, we introduce a new concept—the “mindful self”—and compare it with related psychological constructs to describe the positive changes in self-attitude associated with mindfulness meditation practices or interventions. The mindful self is conceptualized as a mindfulness-enlightened self-view and attitude developed by internalizing and integrating the essence of Buddhist psychology into one’s self-system. We further posit that the mindful self will be an important intermediary between mindfulness intervention and mental health problems, and an important moderator in promoting well-being. More generally, we suggest that the mindful self may also be an applicable concept with which to describe and predict the higher level of self-development of those who grow up in the culture of Buddhism or regularly engage in meditation over a long period of time.

The migrant worker phenomenon in China has negatively impacted the psychological development of these workers' children, whom researchers have termed “left-behind children” (LC) or university students with left-behind experience (USWL). Since USWL are the best among the LC in some sense, we decided to perform two investigations to determine if they might possess unique positive psychological capital factors. Study 1 aimed to explore the development of the psychological capital of USWL, and Study 2 utilized a group intervention design to improve USWL psychological capital. A questionnaire was administered to 281 USWL and 284 control university students in study 1. The results showed that the psychological capital of USWL was moderate, and their self-efficacy, optimism, hope, and overall psychological capital were significantly lower than those with no left-behind experience. However, their psychological resilience was remarkably higher than those who were not left behind. It also suggested that some demographic factors such as gender, grade, only child status, student leadership experience, reunion frequency with parents, and relationship with guardians significantly influence the psychological capital of USWL. In Study 2, a single-factor interventional experimental design based on the psychological capital intervention theory (PCI) was conducted in 73 USWL (38 in the experimental group, 35 in the control group). There were significant post-test differences between groups. Both the pre- and post-test results differed greatly in the experimental and control groups. Overall, our findings indicate that although the left-behind experience in childhood moderately impairs psychological capital development, it also fosters resilience. The psychological intervention based on PCI is an effective “remedy scheme” to improve their psychological capital qualities.

The present research contributes to the debate in cognitive sentence on the relationship between language and perception by comparing Mongolian and Chinese speakers’ color perception. In this study, featuring a free sorting task and a visual search task comparing Mongolian and Chinese performances, the results show that both universal and relativistic forces are at play. Chinese (Mandarin) and Mongolian color terms divide the blue spectrum differently but the green spectrum, similarly. In Mongolian, light blue (“qinker”) and dark blue (“huhe”) are strictly distinct, while both light green and dark green are described as one word, nogvgan. In Chinese, however, both light blue and dark blue are simply described by one word, lan, and both light green and dark green are described by a single word, lv. The current study used a free-sorting task and a visual search task to investigate whether this linguistic difference between Chinese and Mongolian speakers leads to a difference in color discrimination. In the free-sorting task, compared with Chinese speakers, Mongolian speakers exhibited different sorting in the blue region (by distinguishing light and dark blue) and the same sorting in the green region. Further results showed that Mongolian speakers discriminated visual search displays that fall into different linguistic categories in Mongolian (e.g., qinker or huhe) more quickly than visual search displays that belong to the same linguistic category (e.g., both qinker) in a visual search task. Moreover, this effect was disrupted in Mongolian participants who performed a secondary task engaging involving verbal working memory (but not a task engaging involving spatial working memory), suggested linguistic interference. Chinese (Mandarin) speakers performing the visual search task did not show such a category advantage under any of the conditions. The finding provides support for the Whorf hypothesis with evidence from an Altay language. Meanwhile, both Chinese and Mongolian speakers reacted faster to the green color than the blue color in the visual search task, suggesting that the variation in human color perception is constrained by certain universal forces. The difference in categorical effects between Chinese and Mongolian speakers in the blue region suggests a relativistic aspect of language and color perception, while the speed of visual search in blue and green suggests a universalistic aspect of language and color perception. Thus, our findings suggest that our perception is shaped by both relativistic and universal forces.

Objectives In prior studies, mixed results have been obtained regarding the relations between mindfulness, moral judgment, and prosocial behavior. We conducted two studies to better clarify the connections between mindfulness and several moral variables. Methods In Study 1, a cross-sectional survey (N = 554) was conducted to test the possible associations between mindfulness, moral sensitivity, moral identity, and prosocial behavior. In Study 2, a randomized controlled experiment was conducted to examine the impact of a mindfulness intervention on moral identity and prosocial behavior. A total of 99 participants (n = 49, mindfulness group; n = 50, wait-list control group), all of whom were undergraduate students on an optional 11-week mindfulness-based self-exploration course, were recruited via the campus network system. Results In Study 1, we found that mindfulness, moral sensitivity, moral identity, and prosocial behavior were all positively correlated. Results of the mediation analysis suggested that dispositional mindfulness had significant effects on prosocial tendencies both directly and indirectly via the mediator variables of moral sensitivity and moral identity. In Study 2, mindfulness practice was found to significantly improve the levels of mindfulness and self-compassion in participants but only had a significant effect on willingness toward prosocial behavior for those participants with existing high moral identity.Conclusions Study 1 confirmed the predicted links between mindfulness, moral sensitivity, moral identity, and prosocial behavior. Study 2 suggested that moral identity influences the effect of mindfulness practice on willingness toward prosocial behavior. However, the underlying mechanisms and causes of this effect require further study.