Self–other awareness and peer relationships in toddlers: gender comparisons

Toddlers' growing self–other awareness has been linked with their ability to interact with peers, but there is reason to think that self–other awareness may relate to different aspects of peer relationships for boys and girls. We hypothesized that boys would express self–other awareness by separating self from other through claiming toys, while girls would express self–other awareness by creating similarities between self and other through use of the duplicate of a partner's toy. For 52 22–26 month olds, self–other awareness was assessed through four tasks: mirror self recognition, perceptual role taking, pronoun recognition and pronoun use. Each child subsequently interacted with a same‐sex peer for 30 min. Girls high in self–other awareness, and their partners were more likely to engage in duplicate toy use than girls low in self–other awareness. No differences in toy claiming were found. Future longitudinal research would clarify how the onset of self–other awareness relates to developments in peer interaction for girls and boys. Copyright © 2010 John Wiley & Sons, Ltd.     

Giving in to Feel Good: The Place of Emotion Regulation in the Context of General Self-Control

Understanding how emotion regulation is similar to and different from other self-control tasks can advance the understanding of emotion regulation. Emotion regulation has many similarities to other regulatory tasks such as dieting, and abstaining from smoking, drugs, alcohol, ill-advised sexual encounters, gambling, and procrastination, but it differs in a few important respects. Emotion regulation is similar to other kinds of self-regulation in that it consists of three components: standards, monitoring, and strength. Emotion regulation involves overriding one set responses with another, incompatible set, just like with other types of self-control. And like other regulatory tasks, emotion regulation can fail either because of underregulation or because of misregulation. Although emotion regulation is similar in many respects to other regulatory tasks, it is a special case of self-regulation in that it can often undermine attempts at other kinds of self- control. Specifically, focusing on regulating moods and feeling states can lead to a failure of self-control in other areas.     

他心问题的社会认知神经科学研究进路

作为当代心智哲学九大问题之一的他心问题,肇始于Descartes主义对心身关系的认识。问的是:我们能否知道以及怎么知道他人有心,亦即有思想、经验和情感等?对于他心问题的解决方案,20世纪90年代以来,随着现当代科学技术(尤其是神经生物学、认知神经科学和大脑测试技术等)的深入发展,哲学家与心理学家的知识联姻和交叉合作研究,提供了关于他心问题的若干重要成果和实证资料。他心问题不再成为"理论的死角"。当代社会认知神经科学的出现(social cognitive neuroscience,SCN,2000),在科学方法论上更加关注对社会性心智现象的神经机制考量,一系列研究成果都为揭示他心问题提供了科学旁证。这不仅说明了认识他心的可能性,而且表明了通向认识他心方式的多样性,物理学的方法并不是与他心相隔绝。本文尝试从社会认知神经科学的最新研究进展:镜像神经元系统,他知与自知、他心知觉和再认的社会标记、他心社会判断和归因入手来论证他心问题的可释性,为他心问题的论证提供一条多学科交叉研究的新进路。     

Narrowing in categorical responding to other‐race face classes by infants

Infants can form object categories based on perceptual cues, but their ability to form categories based on differential experience is less clear. Here we examined whether infants filter through perceptual differences among faces from different other‐race classes and represent them as a single other‐race class different only from own‐race faces. We used a familiarization/novelty‐preference procedure to investigate category formation for two other‐race face classes (Black vs. Asian) by White 6‐ and 9‐month‐olds. The data indicated that while White 6‐month‐olds categorically represented the distinction between Black and Asian faces, White 9‐month‐olds formed a broad other‐race category inclusive of Black and Asian faces, but exclusive of own‐race White faces. The findings provide evidence that narrowing can occur for mental processes other than discrimination: category formation is also affected. The results suggest that frequency of experience with own‐race versus other‐race classes of faces may propel infants to contrast own‐race faces with other‐race faces, but not different classes of other‐race faces with each other.     

People believe each other to be selfish hedonic maximizers

Current computational models of theory of mind typically assume that humans believe each other to selfishly maximize utility, for a conception of utility that makes it indistinguishable from personal gains. We argue that this conception is at odds with established facts about human altruism, as well as the altruism that humans expect from each other. We report two experiments showing that people expect other agents to selfishly maximize their pleasure, even when these other agents behave altruistically. Accordingly, defining utility as pleasure permits us to reconcile the assumption that humans expect each other to selfishly maximize utility with the fact that humans expect each other to behave altruistically.     

Between Retribution and Restoration: Justice and the TRC

Abstract

Having been struck by the Levinasian aspects of J.M. Coetzee’s Age of Iron, this article tries to ‘reveal’ Coetzee’s novel as a Levinasian narration of how the other ruptures a specific subject’s self-regarding egoism, leading the subject to take up its responsibility for the other. Throughout, the concreteness and realism of the novel is considered supplementary to the abstraction of Levinas’s philosophical thought. It is demonstrated how the main character in Age of Iron, Elizabeth Curren, is confronted by the other as a face, has her right to be put into question by the other, experiences guilt for her usurpation of the place of the other, which becomes positive in her assuming responsibility for the other. In awakening to the other, Curren moves from a Heideggerean concern with her own death (she is dying of cancer) towards a Levinasian prioritising of the other’s life over her own. Her coming into contact with the political violence and oppression of late 1980s South Africa adds to and focuses her expiation for the other.     

Patriotism, War, and the Limits of Permissible Partiality

This paper examines whether patriotism and other forms of group partiality can be justified and what are the moral limits on actions performed to benefit countries and other groups. In particular, I ask whether partiality toward one’s country (or other groups) can justify attacking enemy civilians to achieve victory or other political goals. Using a rule utilitarian approach, I then (a) defend the legitimacy of “moderate” patriotic partiality but (b) argue that noncombatant immunity imposes an absolute constraint on what may be done to promote the interests of a country or other group involved in warfare or other forms of violent conflict.     

The question of the other in French phenomenology

I would like to show how with Sartre, Merleau-Ponty, and Levinas, we have to do with three different ways of understanding the experience of the other. For Sartre it is a visual experience, the experience of being looked at by the other, so that the experience of the other is understood as a confrontation; for Merleau-Ponty, the experience of the other necessarily implies coexistence and what he calls “intercorporeality,” so that for him the other is never to be found in front, but instead beside me, in reciprocity with me; for Levinas, the experience of the other is the experience of a non-reciprocity, of an assymetrical relation, because the experience of the other is for him an ethical and not an ontological experience, and because this experience of the face of the other is the experience of a speaking and not in the first place corporeal presence. There are consequently three different ways of finding an access to the other : the look for Sartre, intercorporeality for Merleau-Ponty and the face for Levinas.     

Social Distancing in Adolescents’ Perceptions of Alcohol Use and Social Disapproval: The Moderating Roles of Culture and Gender1

College students attribute more conservative attitudes and behaviors concerning alcohol use to themselves and progressively less conservative attitudes and behaviors to their friends and more distal peers. We examined whether a similar social‐distancing effect would occur with adolescents in America and Ireland. Students (n= 2, 554) attributed the most conservative drinking frequency to themselves and progressively less conservative frequencies to their best friends, other good friends, other students their age at their own school, and other students their age at other schools, respectively. Similarly, adolescents attributed more disapproval of drinking to their best friends and progressively less conservative disapproval to other good friends, other students their age at their own school, and other students their age at other schools, respectively. As predicted, more social distancing occurred among Americans (relative to Irish) and girls (relative to boys).     

How is the Other Approached and Conceptualized in Terms of Schutz's Constitutive Phenomenology of the Natural Attitude?<Superscript>1</Superscript>

The problem of the other was one of the central problems for the founder of phenomenology, Edmund Husserl. He investigated the other as the alter ego intensively in the Fifth Cartesian Meditation, in which he introduced the conceptions of “analogical apperception' and “pairing' as fundamental forms of “passive synthesis.' Although it is no doubt Husserl who investigated the other most seriously and intensively, there is anaporiain his theory of the other. If the other is an object of ego's intentional consciousness, the other turns out to be no more than a modification of the ego. In the face of such anaporia, some phenomenologists embarked upon inquiry into the other. This paper focuses primarily on Alfred Schutz's discussion of the “other' in general and about the “stranger' in particular.     

The other other: when the exotic other subjugates the familiar other

In this paper, the theme of the other will be examined and it will be argued that it is important to differentiate between two distinct types of other--the 'exotic' other which is distant and very different from the subject, and the 'familiar' other which is closer to the subject. The dynamic relationship between these two others will be investigated, and emphasis will be given to the process through which the exotic other tends to subjugate the familiar other. This relationship will then be discussed in its various applied forms, in the contexts of clinical practice and socio-political dimensions. In particular, a new reading of Jung's approach to the 'primitive' will be developed, based on the subjugation of the 'familiar' other by the 'exotic' other. A similar line of investigation will be followed to examine the concept of psychological trauma. In addition, Freud's 'narcissism of minor differences' and Bion's distinction between 'narcissism' and 'socialism' will be considered in the light of this differentiation between these two others.     

Evaluation of Two New Scales Assessing Driving Anger: The Driving Anger Expression Inventory and the Driver's Angry Thoughts Questionnaire

This study assessed the validity of the Driving Anger Expression Inventory (DAX) and Driver's Angry Thoughts Questionnaire (DATQ). Scales within the DAX and DATQ appeared to assess separate, correlated constructs. Aggressive forms of thinking and anger expression correlated positively with each other, trait driving anger, aggressive and risky behavior, some crash-related conditions, general trait anger, and general forms of anger expression. Positive, constructive forms of thinking and anger expression correlated positively with each other, but minimally or negatively with other variables. Specific aggressive forms of thinking and anger expression formed stronger links with each other than other forms of expression, supporting the discriminant validity of the DATQ and DAX. Hierarchical regressions with DATQ and DAX scales entered after other variables showed that they added explained variance above and beyond other measures, supporting the discriminant and incremental validity of these scales. It was concluded that the DAX and DATQ have utility for researchers and clinicians interested in angry drivers.     

Does mentioning "some people" and "other people" in a survey question increase the accuracy of adolescents' self-reports?

A great deal of developmental research has relied on self-reports solicited using the "some/other" question format ("Some students think that… but other students think that…"). This article reports tests of the assumptions underlying its use: that it conveys to adolescents that socially undesirable attitudes, beliefs, or behaviors are not uncommon and legitimizes reporting them, yielding more valid self-reports than would be obtained by "direct" questions, which do not mention what other people think or do. A meta-analysis of 11 experiments embedded in four surveys of diverse samples of adolescents did not support the assumption that the some/other form increases validity. Although the some/other form led adolescents to think that undesirable attitudes, beliefs, or behaviors were more common and resulted in more reports of those attitudes and behaviors, answers to some/other questions were lower in criterion validity than were answers to direct questions. Because some/other questions take longer to ask and answer and require greater cognitive effort from participants (because they involve more words), and because they decrease measurement accuracy, the some/other question format seems best avoided.     

Keeping track of needs in communal and exchange relationships

Keeping track of needs in communal and exchange relationships was investigated in two experiments. In both, subjects could check to see if another person needed help. The first experiment tested the hypotheses that When there is no opportunity for the other to reciprocate in kind, keeping track of the other's needs will be greater if the person desires a communal relationship with the other than if the person desires an exchange relationship with the other. If the person desires an exchange relationship with the other, keeping track of the other's needs will be greater when an opportunity for the other to reciprocate in kind exists than when it does not. If a communal relationship is desired, the existence of an opportunity for the other to reciprocate in kind will not influence keeping track of the other's needs. The results of the first experiment supported all three hypotheses. The second experiment tested and found support for the hypothesis that even when nothing can be done to help the other, keeping track of the other's needs will be greater if a communal relationship is desired with the other than if an exchange relationship is desired.     

The effect of the physical versus mental presence of a high-powered person on consumers' healthy food choices

Consumers make distinct food choices when they see versus when they think about a powerful person. This research identifies two scenarios involving the presence of a high-powered other, physical presence versus mental presence, and examines the effect of the physical and mental presence of a high-powered other on consumers' healthy food choices. Conducting six experiments, we show that the physical presence of a high-powered other increases one's self-enhancement motivation and leads to healthier food choices, while the mental presence of a high-powered other increases one's perceived constraints and leads to unhealthy food choices. We also find that interpersonal closeness moderates the positive effect of the physical presence of a high-powered other on healthy food choices but does not moderate the negative effect of the mental presence of a high-powered other on healthy food choices.     

身体表达性及其格式塔——从现象学的观点看

主流的社会认知理论对他人身体持有一种观察性立场,并认为他人身体之于他人心灵乃是某种无意义的、因而是待解释的物理现象。本文认为这是一种过于简化的、并且是植根于对象化立场的解释;与之相对,我们需要对他人身体行为的被给予性模式作更精确的刻画。为此,本文重构了胡塞尔关于他人身体与心灵作为"表达之统一体"的格式塔理论,并进一步分析了梅洛-庞蒂有关身体表达的四个操作性概念,从而揭示出身体表达的生发性特征。     

Predicting your own and others' thoughts and feelings: More like a stranger than a friend

Subjects made predictions about the likely cognitions or affective reactions that they, a well-known other, and a prototypic other, would have to ink-blot and pictorial stimuli. Their responses were categorized using Karniol's (1986) 10 transformation rules. No differences between the targets of prediction were found on any of the measures when ink-blot stimuli were used. For pictorial stimuli, a greater variety of transformation rules was used to make predictions about a well-known other than about self, and a greater variety of transformation rules was used for self than for a prototypic other. Again, for pictorial stimuli, more predictions about a well-known other were made using associations, transformation rules that represent personalized knowledge than about self, and more predictions using associations were made about self than about a prototypic other. Finally, the specific transformation rules used to make predictions about self and a prototypic other were more often the same than were the rules used to make predictions about self and a well-known other. The implications of the findings for the way procedural and declarative knowledge are represented are discussed within the context of the transformation rule model. © 1997 by John Wiley & Sons, Ltd.     

Towards a decolonized assessment of the religious other

When confronted by the plurality of religions (and the corresponding plurality of claims to truth), believers usually resort either to absolutism or relativism. The absolutist evaluates the religious other in view of criteria with which the latter does not agree. The religious other is thus being colonized by a hegemony (i.e. enforced homogeneity) of standards. In an attempt to transcend this hegemonic colonization, the relativist, on the other hand, simply surrenders the evaluation of the beliefs and practices of the religious other to subjective arbitrariness. This attempt at the decolonization of the religious other defeats itself, in so far as it deprives us of the right to criticise the beliefs and practices of any other, including the colonizing other. Avoiding both absolutism and relativism calls for an interreligious common scale which will, as such, allow the ‘objective’ or non-arbitrary evaluation of religious beliefs and practices. This scale can only, if at all, be identified through an ongoing interreligious dialogue which respects the particularity, individuality and historicity—or, in short, the non-foundational nature—of both religious and meta-religious beliefs. As such, interreligious dialogue constitutes the first step towards an effective decolonization of the religious other.     

Adventitious reinforcement during long-duration DRO exposure

Differential reinforcement of other behavior (DRO) is a procedure often used to decrease problem behavior, but the processes responsible for behavior reduction are not well understood. This study assessed whether adventitious reinforcement of other behavior contributes to DRO effectiveness when, relative to previous research, DRO exposure is prolonged. Two response options were presented on a computer and target responding was reinforced on a variable-ratio schedule. Response rates were then compared during DRO versus yoked variable-time or extinction probes. Across 2 experiments, DRO decreased target responding and increased other responding more than control conditions. However, increases in other responding did not usually maintain despite target responding remaining at low levels. DRO might adventitiously reinforce other responses transiently but the decreases in target behavior could not be entirely explained by adventitious reinforcement of the other response. Instead, reductions in target responding likely depend on the discriminability of the DRO contingency.     

Form and Function in Motor Mimicry Topographic Evidence that the Primary Function Is Communicative

Motor mimicry is behavior by an observer that is appropriate to the situation of the other person, for example, wincing at the other's injury or ducking when the other does. Traditional theories of motor mimicry view this behavior as an indicator of a vicarious cognitive or empathic experience, that is, of taking the role of the other or of “feeling oneself into” the other person. However, Bavelas, Black, Lemery, and Mullett (1986) have shown that motor mimicry of pain is affected by communicative variables and acts as a nonverbal message indicating that the observer is aware of and concerned about the other's situation. This raises a more general question: Is communication its primary or secondary function? We propose (i) that motor mimicry functions as a nonverbal, analogic, relationship message about similarity between observer and other and (ii) that this message is encoded according to Gestalt principles of form, in that the observer physically mirrors the other. In other words, the observer maintains a relationship with the other. The special case of left/right leaning when observer and other are facing each other permits a test of our theory against two theories that treat motor mimicry as an indicator of vicarious experience. The results of three experiments showed that when motor mimicry by an observer facing someone who is leaning left or right occurs, it is both displayed and decoded in the form consistent with a communication theory; this form is called reflection symmetry. We conclude that, because of the topography of the response, the primary function of motor mimicry must be communicative and that any relationship to vicarious processes is secondary. A similar analysis of other nonverbal behaviors may well reveal that they are also expressions to another person rather than expressions of infrapsychic states.