Phenomenal characteristics of autobiographical memories for positive,negative, and neutral events

We investigated memory qualities for positive, negative, and neutral autobiographical events. Participants recalled two personal experiences of each type and then rated their memories on several characteristics (e.g. sensorial and contextual details). They also reported whether they ‘see’ the events in their memories from their own perspective (‘field’ memories) or whether they ‘see’ the self engaged in the event as an observer would (‘observer’ memories). Positive memories contained more sensorial (visual, smell, taste) and contextual (location, time) details than both negative and neutral events, whereas negative and neutral memories did not differ on most dimensions. Positive and negative events were more often recollected with a field perspective than neutral events. Finally, participants were classified in four groups according to the repressive coping style framework. Emotional memories of repressors were not less detailed than those of the other groups. Copyright © 2002 John Wiley & Sons, Ltd.     

Autobiographical memories for places

The purpose of the present exploratory study was to investigate operations and contents of a naturally occurring reminiscence for physical places in 26 Swedish participants. Using Conway and Pleydell-Pearce's (2000) model of autobiographical memory as a framework, two main questions were examined. First, in what sense are physical places ingredients of our selves—that is, of our self-knowledge—and, if so, how are they and their characteristics organised in the autobiographical knowledge base? Second, what form do personal memories for places take and what kinds of meanings and emotional contents do we bind to this type of reminiscence? The results showed that the Swedish participants' most important places in their lives were mainly childhood- and cottage-related rural types of milieus, and mostly categorised as summarised events; that is, frequently revisited. The personal recollections of the place-related event-specific knowledge were mostly of the generic imagery type, comprising semantic, perceptual, and emotional contents related to the “self”, “others”, and the “environment”. The memories mainly reflected on the participants' growth period and feelings of activation and pleasantness. This was more pronounced in older (M = 59) than in younger (M = 35) participants. All this indicates that physical places can serve as thematic pathways guiding reminiscence and self-knowing consciousness as we recollect details of perceptual, semantic, and emotional characters of periods in our lives.     

Political accountability,public constitution of recent past and the collective memory of socio‐political events: A discursive analysis

This paper presents a discursive analysis of a political news interview as a site for the interactional organization of the public constitution of recent past. In a context of commemoration and finding out the truth about the past, the focus is on how the collective memory of socio‐political events and political accountability is managed and what discursive practices representatives of nation‐states draw upon to understand and construct ideological representations of socio‐political events, namely the Romanian ‘revolution’ of 1989. The analysis shows how the possibility versus the actuality of knowing the truth about the events, (political) accountability and stake for actions are discussed, framed and given significance by constituting the ‘events’ of 1989 as ‘revolution’. The analysis further reveals how this ascribed categorial meaning is used by the interviewee as background for delegitimizing critical voices and sidestepping responsibility for past actions and knowing the truth. Social and community psychologists can learn more about how individuals and communities construct ideological versions of socio‐political events by considering the interplay between questions of political accountability and arguments over the meaning of political categories, and engaging with the accounting practices in which the meaning of socio‐political events is being negotiated by members of society Copyright © 2010 John Wiley & Sons, Ltd.     

Disorders of Temporality and The Subjective Experience of Time: Unresponsive Objects and the Vacuity of the Future

This paper explores how the personal sense of time—temporality—is organized and experienced in different clinical situations. It uses examples from infancy observations to draw links between caregivers’ response to infants’ capacities for motor activity and emotional communication and the development of the senses of personal security, vital intersubjectivity and temporality, that is, the feeling of a meaningful self and an open future. In illustrations from both early child–parent interaction and an extended case, it suggests how moment-to-moment interactions reflect and sustain these core, highly personal experiences of what it feels like to live in the world, that is, how an accretion of “micro” interactions can contribute to and help us understand the “macro” structures that analysts usually describe, such as intersubjectivity, the sense of self, and here, the senses of time.

With that in mind, the paper evokes a few specific “disorders of temporality.” One group of these involves the blurring of past and present, especially following trauma. Much of the paper, though, is concerned with a basic deficit in the sense of time that can be observed, when the patient presents without the hope that new experiences can emerge, however fitfully, with the feeling of a forward-moving future. In an imaginative move, the paper links this image with the experience of an infant with an unresponsive parent, one who does not afford that infant the most basic senses of personal agency that come from having her feelings and gestures recognized and responded to in a way that gives her the feeling that she is having some effect on her world. Clinical implications are drawn, often demonstrating how brief moments of analytic interaction reflect the macrocosms of the broader analytic relationship and the patient’s psychological organization.     

The Effect of New Religious Movement Affiliation and Disaffiliation on Reflexivity and Sense of Self

Challenging the contemporary belief that emotional damage invariably results from new religious movement (NRM) participation, this study shows that membership in and exit from a world‐rejecting NRM may initiate the development of increased reflexivity and a personal sense of self for some former members. Out of a sample of 23 former members, 12 participants were identified who report prior histories of “other‐directedness” and for whom exit from an NRM instigated a shift toward increased independence and individuality. Employing symbolic interactionist theories of self, this article conceptualizes the process through which these participants may be understood to have gained in reflexivity and personal autonomy. Four case studies demonstrate how the identity loss and uncertainty suffered following exit can “shock” former members into self‐awareness and reflexivity, instigating a period of active learning about personal emotions, thoughts, and beliefs that leads to the active construction of a stronger personal self.     

Alexithymia and the reflexive self: Implications of congruence theory for treatment of the emotionally impaired

Abstract

This paper attempts to articulate a so far neglected dimension of congruence theory, the reflexive self to self transaction. My claim is that self reflexivity is a tacit but fundamental assumption behind Carl Rogers’ formulations of the relationship—what he refers to as “congruence” or “incongruence"—between experience and its symbolization in awareness. Gendlin's elaboration of the congruence theory in terms of “experiencing” and “inward sensing” has made clear and explicit the important role self reflexivity plays in the relationship between symbols and “unformed emotional experience.” A case vignette of Focusing is used to demonstrate the relevance of self reflexivity to our understanding of verbal expression of emotions, and by extension, to our understanding and treatment of alexithymia and related conditions of emotional impairments.     

Place and the self: An autobiographical memory synthesis

In this article, I argue that the relationship between place and self can be accounted for by recent theoretical work on autobiographical memory. The link between place and self is conceptualized as a transitory mental representation that emerges as a “place of mine” (personal autobiographical experience) from a “place” (declarative knowledge). The function of “place of mine” is to guide personal memory and self-knowing consciousness of periods of our lives. I combine inquiries of memory, self, and place in a triadic relationship, a synthesis, suggesting a conceptual model for the phenomenon of place-related self as a sub-system of the self. This is formed by a causal progression from a physical place across time via emotional and cognitive bonds, components of the autobiographical information grounding the self, apportioned across declarative memory. Finally, using the methods of factor analysis and structural equation modeling, I show that the proposed model accounts for previous and new data on place-related identity.     

A meditation on the nature of self‐healing and personality change in psychotherapy based on Gendlin's theory of experiencing

Abstract

From a humanistic point of view psychotherapy is a creative transformational process in which therapists assist clients’ intrinsic self‐healing tendencies. However the nature of the self‐healing process is poorly understood. I briefly consider two theories of self‐healing, Rogers’ self‐actualization theory and dialectical theory, but focus on Gendlin's theory of experiencing as providing a more complete explanation. I consider the fundamentally implicational nature of change and portray personal change as “paradigm evolution” rather than paradigm revolution. I conclude with an examination of the self‐healing process in therapies that provide minimal prosthetic assistance to the client: client‐centered therapy, eye movement desensitization and reprocessing, and focusing‐oriented therapy. I conclude that the self‐healing/self‐change process occurs when intellectual, “top‐down” cognitive and self‐critical activity is interrupted, and when clients adopt a receptive, listening attitude towards inner experience.     

Emotional Processing Therapy for post traumatic stress disorder

While prolonged exposure is considered one of the “gold standard” and recommended treatments for post traumatic stress disorder (PTSD), it has been poorly utilised in clinical practice. Individuals with PTSD often find it too distressing to confront memories, and therapists may be uncomfortable using the therapy. A new Emotional Processing Therapy is described in which an emotional approach to prolonged exposure provides individuals with a new insight into how trauma is processed. A conceptual analysis of exposure suggests that it is exposure to distressing emotional experiences which is a key element. Viewing it as an emotion-based therapy, allows the creative addition of new emotional elements. Through exploring the individual’s emotional processing style, previously learned and unhelpful patterns can be addressed, and the addition of an “emotional preparation” phase helps them understand why it is important to face emotionally distressing memories before exposure sessions begin. Emotional Processing Therapy is intuitive and makes sense to those affected by PTSD. It is framed in an emotional context and is presented as part of a lifestyle change that may reduce the likelihood of psychological problems developing in the future.     

大学生羞耻和内疚差异的对比研究

以 48名北京大学本科生为被试 ,检验羞耻和内疚差异的 3种假设 :研究一同时检验“公开化与私人化”和“个人无能与违背道德”两个假设 ;研究二检验“伤害自我与伤害他人”假设。方法是依次呈现一系列不同的负性情境 (情境事先已按要检验的假设加以控制 ) ,要求被试设想自己亲身经历该情境 ,然后回答体验到的羞耻和内疚的程度及理由。结果表明 :①“公开化与私人化”对羞耻和内疚的影响有显著差异 (p <0 0 5 ) :“有他人在场”可以易化羞耻 ,而内疚感的产生一般不需要“观众”在场。②“违背道德”在引发羞耻和内疚感上基本相等 ,而“个人无能”引起更多的羞耻感 (p <0 0 1)。③“公开化与私人化”和“个人无能与违背道德”的交互作用不显著。④“伤害自我”更多引起羞耻感 (p <0 0 5 ) ,而“伤害他人”更多引起内疚感 (p <0 0 1)。     

The Unfreezing of Time in the Haunted Hours

When trauma shattered the cohesion of the self and “destroyed time” for my patient Bob, he managed to hold himself more or less together with the help of haunting ghosts. This paper is the story of how my connection with Bob deepened as I eventually learned to honor his ghosts through access to my own dissociated memories of traumatic loss that had left a ghostly presence in its wake. I hope to show how a difficult and complex immersion into haunted worlds—Bob’s and my own—created the possibility for new relational depths and the reemergence of Bob’s creativity.     

Understanding anhedonia in schizophrenia through lexical analysis of natural speech

Anhedonia is a negative prognostic indicator in schizophrenia. However, the underlying nature of this emotional deficit is unclear. Laboratory studies examining patients’ emotional reactions under controlled circumstances have failed to find evidence for a diminished hedonic response, instead finding that patients’ reactions to laboratory stimuli are characterised by high levels of negative emotion. The present study employed lexical analysis of natural speech in 52 patients and 49 non-patient controls while they discussed separate neutral, pleasant and unpleasant autobiographical memories. Patients with clinically rated anhedonia, versus other patients and controls, showed a dramatic increase in negative emotion expression when discussing pleasurable memories, but they showed no corresponding decrease in positive emotion. These findings provide further evidence that “anhedonia” is more reflective of negative emotional states than the absence of positive ones. These findings also raise questions about how positive and negative emotions can be simultaneously co-activated in patients with schizophrenia.     

Unity with(in) Plurality: Rawls’s Idea of Public Justification Reinterpreted

Abstract

This paper explores and interprets Rawls’s idea of public justification by analysing the types of reasons that citizens use when engaged in public justification of a political conception of justice. In particular, I focus on the distinction between “consensual” and “distributive” modes of justification. Some critics have argued that Rawls is unclear whether he is relying on “consensual” or “distributive” forms of reasoning; others argue that Rawls shifts inconsistently between them. I attempt to clarify this puzzle. I show that consensual and distributive modes of public reasoning are not mutually exclusive to each other. On the contrary, they are introduced as necessary components of public justification in Rawls’s theory. Thus, his model is consensual-cum-distributive. I also suggest some reasons why this model can better account for the liberal idea of pluralism, and how it offers a more realistic moral and political psychology, giving the account greater epistemic virtue than its alternatives.     

Argentines’ collective memories of the military Junta of 1976: differences and similarities across generations and ideology

Although memories about a nation's past usually are semantic in nature, a distinction needs to be made between lived and distant semantic collective memories. The former refers to memories of community-relevant events occurring during the lifetime of the rememberer, whereas the latter to memories of distant events. Does the content of lived and distant semantic collective memories differ? Employing both free and cued recall, we examined the memories of younger and older Argentines of the Military Junta of 1976. We also examined the effects of political ideology. Content analysis indicated that (1) lived semantic collective memories were more likely to contain personal recollections than distant semantic collective memories, even though those with distant semantic collective memories could have incorporated memories of the parent's personal experience in their recollections, (2) lived semantic collective memories contained more causal statements, and (3) those on the Right with distant semantic collective memories were more likely to claim that they “Don't know” or offer positive accounts of the Junta, suggesting a need to “defend” the reputation of those on the Right. The results are discussed in terms of the goals and plans different generations might have when recollecting their nation's past.     

Finding Sandra: Dr. Beebe’s Second as Analytic Third: A Discussion of “A Patient Who Does Not Look: A Collaborative Treatment with Video Feedback”

Larry Sandberg and Beatrice Beebe (this issue) offer a moving account of their work with Sandra, a gaze-averse woman with a painful and traumatic childhood history. Drs. Sandberg and Beebe describe their work together in the context of an innovative conjoint treatment model including psychotherapy, video feedback consultation, and dance movement therapy. Dr. Beebe’s Interventions at the sensorial, bodily, and affective register facilitated Sandra’s movements from being in the grips of a terrifying object world, to an experience of companioning with Dr. Beebe, giving her a greater sense of holding and emotional security. Further, “Dr. Beebe’s Second,” an image from Dr. Beebe’s own reverie offered Sandra an “emotional third”; a new found internal experience of herself-with-others that helped her lift her gaze to the future.     

The illusion of courage in self‐predictions: Mispredicting one's own behavior in embarrassing situations

People exhibit an “illusion of courage” when predicting their own behavior in embarrassing situations. In three experiments, participants overestimated their own willingness to engage in embarrassing public performances in exchange for money when those performances were psychologically distant: Hypothetical or in the relatively distant future. This illusion of courage occurs partly because of cold/hot empathy gaps. That is, people in a relatively “cold” unemotional state underestimate the influence on their own preferences and behaviors of being in a relative “hot” emotional state such as social anxiety evoked by an embarrassing situation. Consistent with this cold/hot empathy gap explanation, putting people “in touch” with negative emotional states by arousing fear (Experiments 1 and 2) and anger (Experiment 2) decreased people's willingness to engage in psychologically distant embarrassing public performances. Conversely, putting people “out of touch” with social anxiety through aerobic exercise, which reduces state anxiety and increases confidence, increased people's willingness to engage in psychologically distance embarrassing public performances (Experiment 3). Implications for self‐predictions, self‐evaluation, and affective forecasting are discussed. Copyright © 2010 John Wiley & Sons, Ltd.     

Phenomenological characteristics of emotional memories in younger and older adults

Older adults sometimes show a “positivity effect” in memory, remembering proportionally more positive information than younger adults. Using a modified Memory Characteristics Questionnaire, this study examined whether emotional valence impacts the phenomenological qualities of young and older adults’ memories. Ageing did not impact the effect of valence on the qualities of high-arousal memories. However, ageing sometimes impacted subjective memory for details of low-arousal memories: In Experiment 2, older adults reported remembering more thoughts, feelings, and temporal order details about positive low-arousal stimuli, while young adults’ ratings for those dimensions were higher for negative low-arousal stimuli. These findings suggest that valence most readily affects the qualities of young and older adults’ emotional memories when those memories are low in arousal.     

Organization in autobiographical memory

Three experiments investigated timed autobiographical memory retrieval to cue words and phrases. In the first experiment, subjects retrieved memories to cues that named semantic category members and were primed with the superordinate category name or with a neutral word. No prime effects were observed. In the second experiment, subjects retrieved memories to primed and unprimed semantic category cues and to personal primes and personal history cues. Personal primes named lifetime periods (e.g., “school days”) and personal history cues named general events occurring in those lifetime periods for each subject (e.g., “holiday in Italy”). Only personal primes were found to significantly facilitate memory retrieval. A third experiment replicated this finding and also failed to find any prime effects to primes and cues naming activities not directly related to an individual’s personal history. In this experiment, characteristics of recalled events (e.g,, personal importance, frequency of rehearsal, pleasantness, and specificity of the memory) were found to be strongly associated with memories retrieved to personal cues and only mildly associated with memories retrieved to other types of cues. These findings suggest that one way in which autobiographical memories may be organized is in terms of a hierarchically structured abstracted personal history.     

Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians

This study explored why and how Indigenous and non-Indigenous Australians remember the past. Indigenous Australians traditionally share a strong oral tradition in which customs, personal and cultural histories, and other narratives are passed across groups and between generations by word of mouth. Drawing on this tradition, in which inherent value is placed on sharing knowledge and maintaining connectedness with others, we hypothesised that Indigenous Australians would be more likely than non-Indigenous Australians to report reminiscing to fulfil social functions (but not self or directive functions). Furthermore, we hypothesised that Indigenous Australians would recall personal past experiences more elaborately than would non-Indigenous Australians. In Study 1, 33 Indigenous Australians and 76 non-Indigenous Australians completed Webster's Reminiscence Functions Scale. As predicted, Indigenous participants reported higher scores on subscales related to social functions than did non-Indigenous Australians: particularly “Teach/Inform” and “Intimacy Maintenance”. They also scored higher on the “Identity” subscale. In Study 2, 15 Indigenous and 14 non-Indigenous Australians shared three memories from the distant and recent past. While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. Taken together, these findings suggest differences in both why and how Australians remember.