Right and Righteous: Children's Incipient Understanding and Evaluation of True and False Statements

Two studies examined young children's early understanding and evaluation of truth telling and lying and the role that factuality plays in their judgments. Study 1 (one hundred four 2- to 5-year-olds) found that even the youngest children reliably accepted true statements and rejected false statements and that older children's ability to label true and false (T/F) statements as “truth” and “lie” emerged in tandem with their positive evaluation of true statements and “truth” and their negative evaluation of false statements and “lie.” The findings suggest that children's early preference for factuality develops into a conception of “truth” and “lie” that is linked both to factuality and moral evaluation. Study 2 (one hundred twenty-eight 3- to 5-year-olds) revealed that whereas young children exhibited good understanding of the association of T/F statements with “truth,” “lie,” “mistake,” “right,” and “wrong,” they showed little awareness of assumptions about speaker knowledge underlying “lie” and “mistake.” The results further support the primacy of factuality in children's early understanding and evaluation of truth and lies.     

CONCEPTIONS OF SELF/NO-SELF AND MODES OF CONNECTION Comparative Soteriological Structures in Classical Chinese Thought

This essay examines the ways that the terms “self” and “no‐self” can illuminate the views of classical Chinese thinkers, particularly Confucians such as Confucius, Mencius, and Xunzi, and the Daoist thinker Zhuangzi. In particular, the use of the term “no‐self ” to describe Zhuangzi's position is defended. The concepts of self and no‐self are analyzed in relation to other terms within the thinkers' “concept clusters”—specifically temporality, nature, and social roles—and suggestions are given for constructing typologies that sort out the range of meanings of self and no‐self based on the characteristics of the relations among terms within the concept clusters. The essay focuses on the way that the Confucians and Zhuangzi use concepts of self and no‐self, respectively, as soteriological strategies that aim at making connections with larger systems or wholes, and it concludes that different connections are emphasized by the Confucians and Zhuangzi precisely because the various connections are made possible and sustained by different conceptions of self, temporality, nature, and social roles.     

Impact of assertive and accusatory communication of distress and anger: A verbal component analysis

Forty undergraduate women were asked to imagine discussing an important problem in their relationship with a personally close partner and to rate likely emotional and behavioral reactions to four kinds of statements: 1) assertive communication of distress, 2) assertive communication of anger, 3) accusatory communication of distress, and 4) accusatory communication of anger. Accusatory “you” statements were rated as more aversive and evoked more negative emotional and behavioral response inclinations than did assertive “I” messages. Statements including “anger” words evoked more negative emotional and behavioral response inclinations than statements including “distress” words. Findings were related to research on cue-controlled aggression and the work of Staats, which predicts ways that verbal labels (language) exert control over emotions and behavior.     

“A definite feel‐it moment”: Embodiment,externalisation and emotion during chair‐work in compassion‐focused therapy

Chair‐work is an experiential method used within compassion‐focused therapy (CFT) to apply compassion to various aspects of the self. This is the first study of CFT chair‐work and is focused on clients' lived experiences of a chair‐work intervention for self‐criticism. Twelve participants with depression were interviewed following the chair‐work intervention and the resulting data were examined using interpretative phenomenological analysis. Three superordinate themes were identified: “embodiment and enactment,” “externalising the self in physical form” and “emotional intensity.” The findings suggest the importance of accessing and expressing various emotions connected with self‐criticism, whilst highlighting the potential for client distress and avoidance during the intervention. The role of embodying, enacting and physically situating aspects of the self in different chairs is also suggested to be an important mechanism of change in CFT chair‐work. The findings are discussed in terms of clinical implications, emphasising how core CFT concepts and practices are facilitated by the chair‐work process.     

Traces of the Person: Max Scheler’s and Paul Ricoeur’s Attempts on Personal Ethics

To encounter a fellow-being does not mean only to see her face, to notice the color of her eyes, but to meet her eyes and to be addressed by her. Who one is irreducible to any objective property or value, and likewise cannot be comprehended through propositional statements in the manner of “talking about …” something. Rather, such comprehension demands an account of giving way to the appearance of the other as other. This account, prominently linked to E. Levinas’ “ethics as first philosophy,” has also been developed as phenomenological personalism. While Max Scheler developed his “Ethical Personalism” within his material Value Ethics, his Philosophy of Fellow-Feeling and in his late Philosophical Anthropology of human spirit, Paul Ricoeur develops his personalism through different approaches: from his early attempts on need and desire as the affective basis of our values to the perspective on the particular way we lead our lives in narratively constituting our personal identity, and finally to his concept of recognition. Reconstructing personalism as a philosophy of discovering the other person in her otherness and as a concept of social practice are the aims of this paper.     

Identity and sociocultural change: Comparing young indigenous people in Chiapas who have different sociodemographic trajectories

One of the most commonly used distinctions in cross‐cultural studies is the one between individualism and collectivism. One of the criticisms levelled at this distinction is that it fails to incorporate the differences that may exist when comparing people from a rural context with little formal education to people from the same group who live in an urban context where formal education is the norm. Bearing in mind these sociodemographic factors, we have compared the self‐concepts among 104 young indigenous people in Chiapas (Mexico), having divided them into three groups: “rural‐traditional,” “rural–urban” and “urban.” These people's self‐concepts were analysed using a task that contrasts personal self‐concept with social self‐concept and a technique in which participants draw themselves along with the things and people they consider most important to them. The results reveal significant differences between the three groups. The personal categories are given a higher value in the “urban” group while the social categories score higher in the “rural‐traditional” group. Regarding the results of the indigenous self‐portraits, from the content analysis of the drawings, 16 categories emerged. These findings are discussed in the light of Greenfield's theory of social change and human development.     

Shyness-environment interaction: A view from the shy side through auto-photography

It is proposed that shyness both induces and is induced by the perception of the environment This study of person-situation transaction used photographic images taken by shy and less shy subjects in response to the question, “Who are you?” A content analysis of the photographs showed that shy persons were less person-oriented, more aesthetically oriented, and showed a reduced range of orientations when compared to less shy persons The hierarchy of orientations for shy persons was aesthetic, people, self, and school, whereas for less shy persons it was people, self, aesthetic, and other persons Thus, the difference between shy and less shy persons is in the pattern of orientations rather than in orientations in and of themselves Moreover, one single difference between the groups, such as the lesser orientation toward people, does not justify the interpretation of shyness as a “people phobia”     

Society,self, and mind in moral philosophy: The scottish moralists as precursors of symbolic interactionism

Many of the concepts central to symbolic interactionism were anticipated by the eighteenth century Scottish moralists. The symbolic-interactionist and Scottish moralist orientations both hold that society alone engenders uniquely human qualities, self arises through sympathetic interaction, and mind and self reconstruct their environments. George H. Mead's conception of thought as internal dialogue between the “I” and “me” aspects of the self and his notion of the “generalized other” were foreshadowed by some of the Scottish moralists, particularly Adam Smith. These schools differ, though, in their treatments of emotion, communication, political structures, and the origin of sympathy.     

Measuring autobiographical fluency in the self-memory system

Autobiographical memory is widely considered to be fundamentally related to concepts of self and identity. However, few studies have sought to test models of self and memory directly using experimental designs. Using a novel autobiographical fluency paradigm, the present study investigated memory accessibility for different levels of self-related knowledge. Forty participants generated 20 “I am” statements about themselves, from which the 1st, 5th, 10th, 15th, and 20th were used as cues in a two-minute autobiographical fluency task. The most salient aspects of the self, measured by both serial position and ratings of personal significance, were associated with more accessible sets of autobiographical memories. This finding supports theories that view the self as a powerful organizational structure in memory. Results are discussed with reference to models of self and memory.     

Tho Press Release: Symbolic Communication In Life History Interviewing

ABSTRACT This study describes and analyzes the apparently misleading, irrelevant, and sterotyped initial self-report statements that were obtained in an in-depth multiple case study of women changing careers Using assumptions from the fields of hermeneutics (interpretation) and phenomenology about how meaning is constructed and interpreted, these initial accounts are understood as symbols which can be decoded and can also reveal larger meaning when read in different contexts This study shows how these accounts concealed connections between current behavior and personal history and prevented appropnate refer-ence to personal expenence. The reasons for these distortions are understood by placing them in a sociocultural context These women's initial accounts are interpreted as a response to their perceived violation of cultural mandates preventing development of work roles The damaged symbolic language they used to explain themselves is seen as an example of mistaken cultural assumptions about the “self” The demonstrated necessity of interpreting these initial accounts as symbolic communication alerts researchers relying on self-report statements to the pitfalls of taking such statements at face value     

Semantic Profiles and Psychosexual Interests as Indicators of Identification

Identification patterns of male and female children (110 boys and 114 girls) in grades one through five were studied by two methods that have been used in “identification research”; identification inferred from sex-appropriate and sex-inappropriate games, preferences and identification inferred from profile congruence between “self,” “mother,” and “father” concepts on a semantic differential (SD). Results showed that the two measures are meaningfully related as “self” rating scales; however, there was no apparent association between the Games and Activities Inventory (GAI) (games preferences) and the SD as indicators of identification. The patterns of identification found using the SD were generally consistent with the theoretical formulation of identification proposed by Lynn (1959.)     

Implicit Science Stereotypes Mediate the Relationship between Gender and Academic Participation

While the gender gap in mathematics and science has narrowed, men pursue these fields at a higher rate than women. In this study, 165 men and women at a university in the northeastern United States completed implicit and explicit measures of science stereotypes (association between male and science, relative to female and humanities), and gender identity (association between the concept “self” and one’s own gender, relative to the concept “other” and the other gender), and reported plans to pursue science-oriented and humanities-oriented academic programs and careers. Although men were more likely than women to plan to pursue science, this gap in students’ intentions was completely accounted for by implicit stereotypes. Moreover, implicit gender identity moderated the relationship between women’s stereotypes and their academic plans, such that implicit stereotypes only predicted plans for women who strongly implicitly identified as female. These findings illustrate how an understanding of implicit cognitions can illuminate between-group disparities as well as within-group variability in science pursuit.     

Sex differences in estimating multiple intelligences in self and others: A replication in Russia

This was a crosscultural study that focused on sex differences in self‐ and other‐estimates of multiple intelligences (including 10 that were specified by Gardner, 1999 and three by Sternberg, 1988) as well as in an overall general intelligence estimate. It was one of a programmatic series of studies done in over 30 countries that has demonstrated the female “humility” and male “hubris” effect in self‐estimated and other‐estimated intelligence. Two hundred and thirty Russian university students estimated their own and their parents’ overall intelligence and “multiple intelligences.” Results revealed no sex difference in estimates of overall intelligence for both self and parents, but men rated themselves higher on spatial intelligence. This contradicted many previous findings in the area which have shown that men rate their own overall intelligence and mathematical intelligence significantly higher than do women. Regressions indicated that estimates of verbal, logical, and spatial intelligences were the best predictors of estimates of overall intelligence, which is a consistent finding over many studies. Regressions also showed that participants’ openness to experience and self‐respect were good predictors of intelligence estimates. A comparison with a British sample showed that Russians gave higher mother estimates, and were less likely to believe that IQ tests measure intelligence. Results were discussed in relation to the influence of gender role stereotypes on lay conception of intelligence across cultures.     

Bonhoeffer's Non‐Commitment to Nonviolence: A Response to Stanley Hauerwas

Stanley Hauerwas's claim that Bonhoeffer had a “commitment to nonviolence” runs aground on Bonhoeffer's own statements about peace, war, violence, and nonviolence. The fact that Hauerwas and others have asserted Bonhoeffer's commitment to nonviolence despite abundant evidence to the contrary reveals a blind spot that develops from reading Bonhoeffer's thinking in general and his statements about peace in particular as if they were part of an Anabaptist theological framework rather than his own Lutheran one. This essay shows that Bonhoeffer's understanding of peace as “concrete commandment” and “order of preservation” relies on Lutheran concepts and is articulated with explicit contrast to an Anabaptist account of peace. The interpretation developed here can account for the range of statements Bonhoeffer makes about peace, war, violence, and nonviolence, many of which must be misconstrued or ignored to claim his “commitment to nonviolence.”     

“Theology of Presence” in African Christianity: A Transforming Missiological Factor for Women in Contemporary Pentecostal Churches in Africa

Following the independence of many African countries, Christianity has been gaining freedom through indigenizing the church. Christian churches in Africa are self‐indigenizing, self‐innovating, and self‐criticizing their practices and theologies. However, women in African churches remain in an uncomfortable zone. African, biblical, and missionary cultures have been named as sources of discrimination of women in the church. This paper deploys a “theology of presence” to claim that contemporary Pentecostal Christianity (CPC) in Africa, with some continuity in African worldview and biblical cultures, has touched upon and answered women's complex and challenging questions that for a long time have been denied by Christian missionaries. The paper shows how theology of presence, in the “witnessing” and “healing” practised by CPC, has been transforming the missiological factor for women. The paper suggests learning from other models for transformation than policies and gender mainstreaming tools, since these have had little impact. The paper recommends research on hermeneutical reading of the Bible and providing more innovative skills to help women break the silence of being violated.     

Officer attitudes towards adult male prisoners who self-harm: development of an attitudinal measure and investigation of sex differences

Purpose: The aim of the current study was to explore attitudes towards self‐harm in a sample of prison officers, with subsidiary aims of assessing if these attitudes alter as a function of the prisoner's behavior and the sex of the participant. Method: One hundred and sixty‐two officers (100 men and 62 women) completed a general measure of their attitudes towards prisoners and one designed to assess Attitudes towards Prisoners who Self‐Harm (APSH). Participants rated their perceptions of two adult male prisoners depicted in vignettes. The vignettes depicted identical types of self‐harm but varied the behavioral characteristics of the prisoners involved, with one depicted as “well‐behaved” and the other as “disruptive”. Results: Women were more likely than men to report positive attitudes towards self‐harm and in particular were less likely than men to endorse negative myths regarding self‐harm. The prisoner depicted as “disruptive” invoked increased negative attitudes than the “well‐behaved” prisoner. This finding was consistent across sex. Conclusion: The current study indicates that APSH are comprised of a number of components that were influenced by the sex of the participant and the behavioral characteristics of the prisoners depicted. The implications of these findings to practice are discussed. Aggr. Behav. 33:63–72, 2007. © 2006 Wiley‐Liss, Inc.     

Concepts of Creativity: Similarities and Differences among Mainland,Hong Kong and Taiwanese Chinese

Aspects of creativity concepts across different Chinese populations were examined. A Likert style questionnaire consisting of 60 adjectives was administered to 451 undergraduates from Beijing, Guangzhou, Taipei and Hong Kong. The results show that: (a) the core characteristics of creativity identical in all the samples are: “originality”, “innovativeness”, “thinking” and “observational skills”, “flexibility”, “willingness to try”, “self confidence”, and “imagination”; (b) the Taipei sample, unlike the other three samples, does not associate “wisdom”, “assertiveness”, and “individualism” with creativity; (c) in all Chinese populations the three factors labeled innovative, dynamic, and intellectual were distinguishable in the concept of creativity; (d) “artistic” and “humorous” were missing in the Chinese perception of creativity; (e) creativity characteristics received relatively low ratings on the desirability scale.     

Luck,envy and gratitude: It could have been different

Previous studies have shown that people feel lucky in situations that could easily have turned into something worse. The present investigation was designed to focus more closely on the comparative aspect of luck, using a linguistic approach (Study 1 and 2) as well as self-reports of perceived luck accompanying selected emotional episodes (Study 3). The participants in Study 1 were asked to comment upon the difference between describing a state of affairs as “lucky” vs. “good”. The term “lucky“ was frequently seen to imply a comparison process, sometimes expressing gratitude (“It is lucky I have a family”) and at other times envy (“it is lucky you have a job”). This was confirmed in Study 2 where statements about self and other being lucky or unlucky were rated for implying comparison, gratitude, envy, concern, and impression of speaker. In Study 3, 60 students described situations in which they had felt grateful towards other people as well as towards “life in general”. Questionnaire answers revealed that they also had felt very lucky and had been thinking “it could have been different”. They also produced recollections of envy, which were rated to imply others' good luck and own bad luck, which could easily have been interchanged (“it could have been merdquo;). It is concluded that counterfactual thoughts are decisive for the experiences of luck, gratitude, and envy.     

Self-reflection,mood, and helpful behavior

Two pilot studies and two experiments were conducted to test for relationships between mood states, self-reflection, and helpfulness. It was hypothesized that both negative and positive feelings would increase helpful reactions. In the case of negative moods, however, helpfulness would be inhibited if the induced affect engenders self-reflection by associating the bad mood with the person's self-image in a self-referencing process. To test these predictions, female undergraduates read mood-inducing statements that were either (a) negative in content and containing the personal pronoun “I”, (b) negative but not self-referencing, (c) emotionally positive in content, (d) emotionally neutral, or (e) no statements. Afterward, they were asked to complete a questionnaire and to volunteer to participate in a future study. Findings in the first experiment confirmed the hypothesis. Women who had read negative, self-referencing statements were the least likely to comply with a helpful request. The most helpful participants were those who had previously recited the negative, but not self-referencing, and the positive statements. Neutral and control subjects displayed intermediate amounts of compliance with the helping request. Questionnaire results showed that self-reflection was responsible for decreasing the helpfulness of women when negative mood was associated with some aspect of the self. A second experiment successfully replicated the major findings of the pilot studies and the first experiment.     

The minimal self hypothesis

For millennia self has been conjectured to be necessary for consciousness. But scant empirical evidence has been adduced to support this hypothesis. Inconsistent explications of “self” and failure to design apt experiments have impeded progress. Advocates of phenomenological psychiatry, however, have helped explicate “self,” and employed it to explain some psychopathological symptoms. In those studies, “self” is understood in a minimalist sense, sheer “for-me-ness.” Unfortunately, explication of the “minimal self” (MS) has relied on conceptual analysis, and applications to psychopathology have been hermeneutic, allowing for many degrees of interpretive latitude. The result is that MS’s current scientific status is analogous to that of the “atom,” at the time when “atom” was just beginning to undergo transformation from a philosophical to a scientific concept. Fortunately, there is now an opportunity to promote a similar transformation for “MS.” Discovery of the brain’s Default Mode Network (DMN) opened the door to neuroimaging investigations of self. Taking the DMN and other forms of intrinsic activity as a starting point, an empirical foothold can be established, one that spurs experimental research and that enables extension of research into multiple phenomena. New experimental protocols that posit “MS” can help explain phenomena hitherto not thought to be related to self, thereby hastening development of a mature science of self. In particular, targeting phenomena wherein consciousness is lost and recovered, as in some cases of Unresponsive Wakefulness Syndrome (UWS), allow for design of neuroimaging probes that enable detection of MS during non-conscious states. These probes, as well as other experimental protocols applied to NREM Sleep, General Anesthesia (GA), and the waking state, provide some evidence to suggest that not only can self and consciousness dissociate, MS might be a necessary precondition for conscious experience. Finally, these findings have implications for the science of consciousness: it has been suggested that “levels of consciousness” (LoC) is not a legitimate concept for the science of consciousness. But because we have the conceptual and methodological tools with which to refine investigations of MS, we have the means to identify a possible foundation—a bifurcation point—for consciousness, as well as the means by which to measure degrees of distance from that foundation. These neuroimaging investigations of MS position us to better assess whether LoC has a role to play in a mature science of consciousness.