Mindfulness and Psychological Wellbeing

Buddhism; mindfulness; school; education; curriculum; meditation; Buddhist; mindful; meditate; zazen; vipassana; samatha; zen; teacher; stress; meditator; resilience; student; teaching; religion; religious; health; secular; contemplative; Buddha; Satipatthana; anxiety; mind; emotion

The purpose of this study was to explore how recursive processing of meaningful language, expressed through resonant relationships, generates the neural architecture that is integral to the process of becoming an authentic servant-leader. Meaningful language does not sit in an isolated silo or echo silently in a vacuum; rather, it is intricately intertwined with the relational occurrences of everyday life. It plays a significant role in the formation and transformation of a person’s mind, brain, thoughts, behaviors, and identity.  The principles underlying the power of meaningful language, resonant relationships, and interpersonal neurobiology provide neuroscientific substantiation that changes in physical, mental, and emotional behavior can become indelible actualities in the identity formation of an authentic servant-leader.
Keywords: interpersonal neurobiology, resonant relationships, languaging, servant-leadership, mind-brain connection, Interpretative Phenomenological Analysis, mindful awareness, leadership

Lockdown efforts introduced as response to the coronavirus disease 2019 (COVID-19) pandemic has impacted various facets of life including the educational sector. This study focuses on teachers’ mental health during this period. Research indicates positive mental health offsets negative impact of stress. The relationship of mental health assets such as psychological well-being, and mindfulness to COVID-19 event related stress is examined in this study. Teachers in India were approached through social media using snowball sampling to complete a survey. The survey consisted of the short version of Scales of Psychological Well-being (SPWB; Ryff, 1989), Cognitive and Affective Mindfulness Scale – Revised (CAMS-R; Feldman et al., 2007), and Impact of Event Scale – Revised (IES-R; Creamer, Bell, & Failla, 2003). Results indicate that there is moderate negative correlation between psychological well-being and impact of event, and between mindfulness and impact of event. Psychological well-b...

Stress is experienced by everyone from all walks of life especially for those with an untrained mind, stress carries a heavier toll on the individual's body and mind. Mindfulness has been introduced by many experts and teachers as a way to tackle stress but how true is this? This research takes in sample and try to understand the correlation between stress and mindfulness.

In life, we have a paradox to be resolved: Given that I am bound by unhelpful habits, developed over a lifetime, what can I do to let go of them and develop a set of helpful habits, leading to greater contentment and peace?

For many, (Secular) Mindfulness has provided at least a partial answer to this – offering a means for everyone, whatever their background, to find a place of stillness and to act with greater choice. This paper provides a new way of looking at this phenomenon, by making use of the Buddhist concept of the Three Characteristics (or Marks) of Existence.

I developed this approach over a period of three years. I started with the reality that I had dug myself into a hole – of frustration and seeming inability to do much to deal with the difficulties of life, given that I only had the tools that I had been using to dig myself into this hole. During this time, I was driven by my own need, and that of the participants in my mindfulness classes, to find a practical approach to a daunting but hopeful problem: how can we work with life, as it expresses itself in everyday experiences, to let go of our well-established negative habits and cultivate new habits that would bring us greater happiness and contentment?

The method outlined below presents a series of stages to achieve this. The sequence, developed in the sections of this paper, is:
a. The dual exercise of Allowing and Opening – investigating whether I can accept past and present experience just as they are – and whether I can open to the positive experiences essential to this acceptance
b. Expanding Allowing and Opening to each of the Three Characteristics (Impermanence, Unsatisfactoriness and Selflessness/Not-self) to form Six Cultivations essential to a mindful way of being
c. How these Six Cultivations map onto the Components of Modes of Mind described in Mindfulness Based Cognitive Therapy (MBCT), and thus onto the structure of an Eight-Week Mindfulness Programme
d. The usefulness of this approach and potential applications.

The mind, perceptions and ability to discern oneself in a stimulus based world must be studied to better understand ourselves and others. Empathic abilities according to studies state one can absorb and pick up on the energies and be emotionally drained by others. Many empaths choose a career in healthcare, nursing or service oriented fields, because of having the ability to be more empathetic to others emotional needs.

This paper reviews three journal articles pertaining to mindfulness. The studies being reviewed examine relationships between mindfulness and varying levels of psychological functioning. The concept of dispositional mindfulness was a common denominator in each study. The hypotheses had similar goals, principally to gauge how mindfulness and, in particular, dispositional mindfulness, effects specific aspects of well being.

Individuals with Prader-Willi syndrome (PWS) are often overweight or obese because of their delayed satiety response.  Three individuals with PWS participated in a long-term, multi-component mindfulness-based health wellness program to reduce their obesity by changing their lifestyle. The components included: (a) physical exercise, (b) food awareness, (c) mindful eating to manage rapid eating, (d) visualizing and labeling hunger, and (e) a mindfulness procedure used as a self-control strategy against temptation to eat between meals.  The program was implemented within a changing criterion design. All three individuals reached their desired body weights, enhanced their lifestyles, and maintained their desired body weights during the 3-year maintenance period.  This study suggests that mindfulness-based health wellness programs may be effective in producing sustained lifestyle changes in individuals who are obese, including those with a biological predilection for excessive eating due to delayed satiety response.

Parent-child transactions provide an important social context for the development of adaptive and problem behaviors in young children with autism. Teaching parents to develop alternative transactional pathways often leads to positive behavioral patterns in their children. We taught three parents the philosophy and practice of mindfulness in a 12-week course and assessed the outcome of the training on their children’s behavior. In addition, the mothers rated satisfaction with their parenting skills and interactions with their children. Results showed that the mothers’ mindful parenting decreased their children’s aggression, noncompliance and self-injury and increased the mothers’ satisfaction with their parenting skills and interactions with their children. We speculated on the possible reasons for the efficacy of mindful parenting in decreasing the children’s problem behaviors without the application of specific, programmed contingencies for the children’s behavior.

Recent research shows the need for children to learn different ways to relax and to have emotional control in today's society is necessary. The purpose of this present study was to research how a kids' yoga program, enriched with mindfulness techniques, will positively influence prosocial behavior and the emotional regulation of preschool children. The trial involved 31 kindergarten students (n1 = 15 experimental group and n2 = 16 control group), from the province of Attiki. The experimental group attended a two 40-minute kid's yoga lessons and mindfulness techniques every week for 10 weeks, supervised by a teacher specializing in kid's yoga and mindfulness techniques. In calculating the dependent variable, the following methods were used, a semi-structured interview, a teacher rating social competence questionnaire, a sharing activity and a task of delayed gratification. The results showed that the experimental group had a steady improvement in prosocial behavior as well as a steady improvement in emotional regulation. This specific study, although it is a pilot, shows that new techniques (such as kids yoga and mindfulness techniques) can have a positive outcome in psychological child parameters, if they are introduced in the educational program.

Organisations in the educational sector are being influenced by several aspects such as political environment, deteriorating financial aid from the government, rising aspirations of first generation learners in higher education and so on. Along with this, it is also noteworthy to mention that the society is investing huge amount of human, financial and material resources in establishing and running institutions of higher learning. This makes it imperative to study the effectiveness of educational institutions which are non-profit organisations. The study therefore attempts to ascertain the factors influencing organisational effectiveness in the educational sector. The researcher has identified four variables that are expected to influence organisational effectiveness measured in terms of perceived gains from post-graduate education. The factors identified include organisational health, psychological wellbeing of students, satisfaction with quality of campus life and student engageme...

This article examines current approaches to wellbeing research in the social sciences, reviewing their underlying ontologies to explore which ‘being’ is implied in contemporary research on wellbeing. It critically analyses themes from the ‘science of happiness’ for their focus on a decontextualized and individualized subject and highlights the emergence of an alternative, developing geographical research agenda in the study of wellbeing, termed here ‘intra-active wellbeing’. It is argued that this research agenda draws together formerly disparate aspects of geographical thought – classically humanistic wellbeing research and more-than-human inquiry – and creates space for a more pluralistic field of wellbeing scholarship.

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Durante los últimos 20 años se ha generado importante evidencia empírica que sugiere que la práctica del mindfulness contribuye a restablecer el equilibrio emocional, promoviendo estados de ánimo positivos y actitudes de aproximación por sobre las de evitación
El progreso de las neurociencias y tecnologías asociadas ha permitido observar los correlatos neurobiológicos de los pensamientos y las emociones con un significativo grado de precisión espacio-temporal (Simón 2007). Herramientas como los dispositivos de neuroimagen han abierto el campo a la investigación de las relaciones entre mente y cerebro que permiten observar qué ocurre a nivel cerebral durante la práctica del mindfulness.
El presente trabajo recorre los recientes descubrimientos relativos a la práctica de la atención plena, específicamente en el campo de las neurociencias y se propone indagar acerca de si los mismos aportan mayor claridad a la comprensión de este constructo.

Sanskrit, happiness means Sukha. In Bhagavad Gita, happiness aligns with individual involvement with the "Gunas" (Moreira, 2019). The concept of happiness is found in ancient Greek philosophy. Eudaimonia is used in Greek literature by many Greek philosophers to express the alternative meaning of happiness. While there is a sheer volume of literature on happiness in different disciplines, there is a lack of studies on the Bhagavad Gita subject. The study's fundamental aim is to explore the true meaning of happiness in Greek philosophy, especially happiness in eudaimonia and epicurean term and compare with happiness found in Bhagavad Gita. The study is based on the systematic literature review that focuses on Greek philosophy and Bhagavad Gita's happiness.

The findings suggest that three types of happiness, namely Sttvick, Rajosic and Tamosic, are based on individual actions, desires, perceptions, and intellectual abilities. Anyone who attains sattvic happiness has the highest flow of joy and delight in which individual become oblivious about the world. The study explored the concept of happiness in Hindu scriptures, especially Upanishads and Bhagavad Gita and linked them with the Greek philosophy of Eudaimonia and Epicurean happiness for the first time and provide a practical template of the true meaning of happiness. The study's findings would help an individual to realise the ways real happiness attains in all walk of life, the ways people can bring true delight, Ananda, and happiness.

Ah, romance, that wonderful and exciting feeling, that most glorious intertwining of two hearts. So intense, such a high, but so fleeting, and so often for so many once gone never to return. But does it have to be that way? Learn How can we create and sustain more romance in our lives. Your capacity to love and accept yourself is the measure of your capacity to love and accept others. The same can be said for romance: your ability and willingness to create romance within is the measure of the romance you can help create in a committed loving relationship.

This conceptual essay places the Buddhist notion of sunyata, or emptiness, at the heart of the enterprise of teaching mindfulness with military Veterans. It is a term that brings before us the necessity of having an open and “unknowing” mind, one that frees both students or clients and instructor from becoming mired in routinized, auto-pilot modes of psychotherapy delivery.  While attention to the teaching of mindfulness has centered on the training of instructors and  their employment of manualized treatment modalities, this essay shifts the emphasis to what humanistic psychologists and educationalists have termed variously “fusion-knowledge” (Maslow) and the “live classroom” (G. I. Brown). Humanistic psychological insights are brought in dialogue with the fields of knowledge management and organizational learning and, most importantly, transformative learning theory. The author’s group-based delivery of mindfulness in the Veterans Health Administration (VHA) setting provides an example of a curriculum that is collaboratively generated and based in the ongoing creation of a common vocabulary for living and thinking mindfully. An expansive, improvisational approach to teaching mindfulness is posited as beneficial for the creation of new forms of awareness that shape our psychological and intellectual relations to the lived world.

Although mindfulness has gained the attention of the legal community, there are only a handful of scholarly law articles on mindfulness. The literature effectively documents the Mindfulness in Law movement, but there has been
minimal effort to situate the movement into the broader history of non-Western ideas in the legal academy and profession. Similarly, there has been little recent scholarship offering a critique of the American legal system through the insights of mindfulness. In this Article, I attempt to fill these
gaps by situating the Mindfulness in Law movement into the history of modern education’s western-dominated world-view. With this approach, I hope to unearth some of the deep challenges facing a mindful revolution in law that are yet to be widely discussed. In Part I, I introduce the current mindfulness
movement in American society. In Part II, I summarize the current Mindfulness in Law movement and the treatment of “Eastern” thought in modern education. I also describe the three levels of change discussed in academic literature: individual, interpersonal, and structural change. In Part
III, I discuss how Mohandas Gandhi exemplifies all three levels of change.  In Part IV, I offer critical appreciation of the Mindfulness in Law movement by highlighting Gandhi’s insights on structural reform. I conclude that a mindful application of Gandhi’s thought suggests that satyagraha be incorporated
into a constitutional framework, thus making legally protected
speech out of forms of public-state dialogue that are traditionally ‘extra-legal’ and used disproportionately by marginalized populations.

With roots in the Buddhist religious tradition, a secularized version of mindfulness meditation is now being embraced by many as a way to significantly improve their quality of life.  Mindfulness is a form of meditation that teaches one to focus with present-moment awareness.  Advocates extol the virtues of mindfulness and its positive impact upon one’s physical and mental health such as stress reduction and the ability to regulate one’s emotions.  It is increasingly being taught in hospitals, corporate settings, and now in schools. The purported benefits of the contemplative practice of mindfulness have propelled it into the curriculum of an ever-growing number of public school systems, yet there are those who claim there is potential for harm.

Critics of mindfulness programs in schools object for a number of reasons.  They believe it encourages children to unwittingly adopt Buddhist religious beliefs and an undesirable worldview.  Indeed, aspects of mindfulness training include “acceptance” and “non-judgment,” which seem to conflict with the goal of doing one’s best in the classroom and differentiating between right and wrong.  Detractors assert that although supporters of mindfulness point to scientifically-proven benefits, there are no studies of the long-term impact of mindfulness on school children.  Most research has focused on the physical, emotional, and health benefits of adults who practice mindfulness.  Others see mindfulness in schools as simply a waste of valuable classroom time.

Although inspired by Buddhist mindfulness practices, the secularized version of mindfulness does not teach Buddhism, a religion with vast writings and cosmology.  Mindfulness has been the subject of numerous scientific studies involving both adults and   
school children that demonstrate its benefits. Studies of mindfulness have proven that it reduces stress and related cortisol levels which are responsible for a variety of physical and mental health problems.  Mindfulness meditation has been shown to improve cognitive functioning and shrink the amygdala, a brain region associated with fear and stress, as well as increase the size of the hippocampus, a brain region associated with learning and memory.  It has been demonstrated to improve focus and emotional regulation as well as to build resilience.  Mindfulness meditation has been practiced for thousands of years by people of all ages, which dispels concern over any unknown long-term consequences.  However, as is the case with all subject matter taught in the classroom, it is important that teachers of mindfulness have been properly trained to guide students through it.  There is overwhelming evidence for expanding its use in secular settings, particularly in public education where young people can learn at an early age how to practice mindfulness to develop their ability to focus attention, manage stress, and regulate their emotions in the classroom.

In the past few decades, the meditation technique of mindfulness has been gaining popularity in the West with regard to of promoting psychophysical health and well-being. This originally Buddhist concept has also been investigated and widely applied as a very effective tool in numerous fields, such as psychology, ethics, cognitive neuroscience, psychotherapy, counseling and education. However, despite its strong social relevance, current research into applications of mindfulness
lacks appropriate theoretical models. In the last decade only a few meta-studies on mindfulness research have been carried out, identifying the main methodological problems. As such, comprehensive theoretical presentations of mindfulness are still required, positioning it into its scientific, epistemological, ethical and phenomenological framework. Besides, numerous scholars, who criticize the ways in which the original Asian concept of mindfulness has been (mis)construed, have recently questioned its explosive growth in popularity and the often superficial
methods of transferring mindfulness into Western cultures and societies. They especially point to the dangers of “mystifying mindfulness” by withdrawing it from its traditional frameworks and transforming it into a decontextualized superficial “self-help” method.
In order to increase the knowledge and understanding of these ancient Asian techniques and to improve their application in contemporary society, the present issue of the journal Asian Studies focuses on the concept of mindfulness, its traditional and modern definitions and interpretations, as well as its current use in scientific, psychotherapeutic and philosophical theoretical contexts. The contributions collected in this special issue are thus not only limited to investigations of the philological, epistemological, ethical and phenomenological frameworks of this notion, as represented in classical Buddhist literature. Instead, they also aim to relate these conceptualizations and practices to contemporary scientific, therapeutic and educational contexts.

Objectives: The application of mindfulness at work has experienced growing demand in recent years. This progress also brings new challenges for the field, such as the necessity to respect the dynamic environment of contemporary organizations and moving mindfulness practice closer to the social interactions. We created Relational Mindfulness Training (RMT), an 8-week mindfulness-based intervention, in order to address the lack of evidence in the field of relational mindfulness.

Sample and setting: Our study has examined the effects of RMT intervention on the sample of 66 students. The first measurement occurred one week prior to the start of intervention (T1). The second measurement occurred one week after the end of intervention (T2).

Hypotheses: We hypothesized that the participation in RMT would have positive significant effects on mindfulness, self-compassion, authentic leadership and empathic accuracy. Statistical analysis. The analysis of variance was used to access the differences between the experimental and control group between T1 and T2 and the paired sample t-test was used to assess the effects within both groups between T1 and T2.

Results: Our findings suggest that training in relational mindfulness may enhance the curriculum of management education. RMT showed a significant positive effect on mindfulness, self-compassion and authentic leadership. This study is, according to our knowledge, the first one that validates the effects of a relational-based mindfulness program in management education and the first one to validate the effects of MBI in the Czech Republic.

Study limitation: Most variables in our study were assessed by self-report questionnaires, we, however, used most common questionnaires in the field. The study was also not fully blinded and thus it might have been possibly biased by placebo or experimenter effect.

This essay suggests that the attitudinal thrust of engaged Buddhism furnishes generalist macro social work practice with tools to cultivate the “ecology of mind” (Bateson, 2000) upon which environmental and social justice vitally depend. With Zen insights, ethics, and practices as a model, macro social workers are in a position to skillfully—which is to say mindfully and with equanimity—respond to the interlinking of individual suffering and collective suffering, unable to avoid the conclusion that the great ecological, social, and cultural crises of our time are also spiritual challenges. Thus, any response calls for a spiritual dimension.

Abstract
Undergraduate students lack the opportunity and environment to contemplate and develop ecoliteracy skills that serve to integrate subject matter into their everyday experiences. Ecoliteracy is grounded in Capra's web of life theoretical framework and represents students' capacities to read world systems objectively with their head, heart, hands, and spirit. Contemplative pedagogy provides educators with exercises that give students time to reflect on the integration of learning. Ecoliteracy and contemplative pedagogy research has shown little quantitative data pertaining to how contemplative pedagogy affects undergraduate student ecoliteracy. To address that gap, this causal-comparative study measured the use of contemplative pedagogy exercises relative to undergraduate student ecoliteracy. A convenience sample of 150 undergraduate students who did and did not experience contemplative pedagogy exercises completed the New Ecological Paradigm Scale and Self-Compassion Scale Short Form. Independent-samples t tests measured the differences between the 2 groups. Findings indicated that students who did not experience contemplative pedagogy exercises in the classroom were more likely to self-report higher ecoliteracy. A possible interpretation of these findings is that current contemplative pedagogy exercises may focus students' attention internally and not adequately promote the world-centered view that would more readily advance student ecoliteracy skills. Results of this study provide further insight that may inform professional development and contemplative pedagogy exercises that empowers students' ecoliteracy skills by encouraging critical thinking, action, and compassion towards positive social change.

Background: There are hundreds of mindfulness-based interventions in the form of structured and unstructured therapies, trainings, and meditation programs, mostly utilized in a clinical rather than a well-being perspective. The number of empirical studies on positive potentials of mindfulness is comparatively less, and their known status in academia is ambiguous. Hence, the current paper aimed to review the studies where mindfulness-based interventions had integrated positive psychology variables, in order to produce positive functioning.

Methods: Data were obtained from the databases of PubMed, Scopus, and PsycNet and manual search in Google Scholar. From the 3831 articles, irrelevant or inaccessible studies were eliminated, reducing the number of final articles chosen for review to 21. Interventions that contribute to enhancement of eudaimonia, hedonia, and other positive variables are discussed.

Results: Findings include the potential positive qualities of MBIs in producing specific positive outcomes within limited circumstances, and ascendancy of hedonia and other positive variables over eudaimonic enhancement.

Conclusion: In conclusion, exigency of modifications in the existing MBIs to bring about exclusively positive outcomes was identified, and observed the necessity of novel interventions for eudaimonic enhancement and elevation of hedonia in a comprehensive manner.

Background There are hundreds of mindfulness-based interventions in the form of structured and unstructured therapies, trainings, and meditation programs, mostly utilized in a clinical rather than a well-being perspective. The number of empirical studies on positive potentials of mindfulness is comparatively less, and their known status in academia is ambiguous. Hence, the current paper aimed to review the studies where mindfulness-based interventions had integrated positive psychology variables, in order to produce positive functioning. Methods Data were obtained from the databases of PubMed, Scopus, and PsycNet and manual search in Google Scholar. From the 3831 articles, irrelevant or inaccessible studies were eliminated, reducing the number of final articles chosen for review to 21. Interventions that contribute to enhancement of eudaimonia, hedonia, and other positive variables are discussed. Results Findings include the potential positive qualities of MBIs in producing specific...

Both the author and patients of the author's, as well as others in the lexicon of meditation, report experiencing black spaces and white spaces (bright lights), where they feel strong senses of different modes of consciousness, emotion, and/or changed perceptions of time. Are these spaces connected to the various fibonacci sequence structures, chiefly the Void and Aether, respectively? If so, what are the mimsical implications of these altered states of consciousness, and might they provide tangible, material benefits that can be measured, and indicate some level of extractable worth from an essentially free practice? What hypotheses can be gleaned from a short discussion about these experiences?

Judgment as a function of superego can be relentlessly cruel and concrete. This cruelty can be focused on one's self or the self of the other, the "self" of a culture or the "self" of a gender. The focus can be on the very self of one's family or the very self of one's closest companion. The internal drama of deprivation and annihilation are sources of superego judgmentalness and selfdestructiveness. Survival, in its most primitive forms, is the source of much of superego orientation. The superego's relentless pursuit of achievement and functionality destroys children's psyches, relationships, and the sense of whoness in one's self and in others. As the superego arises in ascendency, whoness (which is awareness itself) disappears both in one's self and in the other. Objectivity of cognition pervades, and the sense of righteousness is paramount, so anything and everything can be done to anyone. The gods are truly on one's side. Inflation is the superego's arc, often followed by deflation. The hero-zero show.

Mindfulness has been a tremendous wave in the field of clinical psychology. Through an internship program, I experienced the various applications of mindfulness and its repercussions towards mental health in the MedMom Institute for Human Development, a clinic in Pasig City, Philippines. Mindfulness practice can be utilized for therapeutic purposes, bringing about psychological and physiological benefits to a client. Conversely, mindfulness can also be utilized by clinicians as a form of self-care and skill-building that enables them to provide quality service, thereby promoting a positive outcome of treatment and therapy. For the clinic, mindfulness as an intervention has been utilized in the classic way of providing psychological service to patients with cancer. Moreover, the practice has also been used to cultivate a safe and healthy atmosphere for clinicians to work in. All of these observations were supported by the ever growing literature on mindfulness. Many studies have showcased the efficacy of mindfulness in various occupational settings. However, there needs to be much literature to consider the cultural aspects that mindfulness plays and how it can be used to create innovative and culturally humble practices in the future.

C. S. Peirce introduced the term “icon” for sign-vehicles that signify their objects in virtue of some shared quality. This qualitative kinship, however, threatens to collapse the relata of the sign into one and the same thing. Accordingly, the late-medieval philosopher of signs John Poinsot held that, “no matter how perfect, a concept [...] always retains a distinction, therefore, between the thing signified and itself signifying.” Poinsot is touted by his present-day advocates as a realist, but I believe that, judged by realist standards, his requirement of minimal dissimilarity backfires. Poinsot thinks that, in analyzing the sign, we should stop before a full merger between sign-vehicle and object is reached. Peirce, by contrast, saw good reason to push the analysis all the way down to one isolated quality. Because such a qualitative merger can lend support to realism, I favour Peirce’s stance.

The Social-Emotional Learning movement attempts to promote the mental health, happiness, and academic success of learners. The promotion of related skills is of utmost importance, as they are needed to ensure adequate social functioning, well-being, self-regulation, and good human functioning in the 21st century. It is assumed that investigations focusing on existing competencies and needs of learners have the potential to draw a realistic picture of the social and emotional needs of the young generation, thereby suggesting pathways to meet these needs and encouraging the involved parties to make informed decisions concerning appropriate pedagogies, teaching materials, and activities. The current case study investigated whether young Turkish adults taking a required introductory English course reported Social-Emotional Learning needs. Utilizing the Social-Emotional Foreign Language Learning Scale, a recent foreign language-oriented psychometric test, the researchers gathered data from students (F = 231; M = 111; Unstated = 2) who were enrolled in various faculties and vocational schools at a state university in northeastern Turkey. Descriptive statistics showed that young Turkish adults considered themselves to have a good Social-Emotional Learning capacity in terms of self-regulation, social relations, and responsible decision-making, contrary to most studies from collectivist cultures. These self-reported good social and emotional capacities are explained in light of recent educational reforms, Turkish culture, and the methodology of the present study. Finally, some implications and suggestions for future research are provided.