Relational selves as self-affirmational resources

Three studies examined the self-affirmational role of relational selves, or aspects of the self in relation to significant others. The overriding hypothesis was that individuals who view relational self-aspects as core to their identity are particularly likely to use them as self-affirmational resources in the face of threat. Supporting this, threat was especially likely to lead individuals for whom relationships are highly self-defining to spontaneously refer to relational self-aspects in a subsequent, self-relevant task. Moreover, spontaneous and induced relational self-affirmations in response to threat were especially esteem-repairing for such individuals. Together, these findings carve out a much-needed role for relational self-aspects in the self-affirmation literature, and dovetail with mounting appreciation of the far-ranging impact of significant others on the self-system.     

Auditory Verbal Hallucinations as Dialogical Experiences

The purpose of this study is to offer a model in which auditory verbal hallucinations (AVHs) can be conceptualized as dialogical experiences. This model is of interest in that it integrates several different perspectives (phenomenological, cognitive, social, and evolutionary) and the findings of empirical research on the subject. Hallucinations are understood as the product of a state of consciousness in which the self is dissociated into different positions or perspectives. After reviewing the most relevant results of psychological research, dialogical self theory is proposed as the theoretical framework for understanding hallucinatory experiences. It is argued that the voices possess a series of characteristics, pragmatic properties, relationships with the voices similar to their social surroundings, and more dissociative experiences in people who experience voices than in those who do not, with which they may be considered a dialogical experience. Finally, a model attempting to integrate psychological research on AVHs within the framework of dialogical self theory is presented.     

The therapeutic construction of possible selves: Imagination and its constraints

Abstract

In psychotherapy, clients often are helped to elaborate, and subsequently to appropriate, possible self-theories that are made available in therapeutic conversations and activities. In this study, the ability of 6 clients (all substance abusers) to express, elaborate-explore, and synthesize feelings and experiences during role-plays in which they imagined 2 future scenarios was investigated. Clients directly expressed feelings and experiences in the more familiar, negative possible self role-play to a greater extent than in the less familiar, positive possible self role-play. However, clients' participation in the positive self role-play may have helped them to synthesize newly realized or more fully recognized feelings and experiences. These results are discussed in the light of recent conceptualizations of psychotherapeulic change from both social constructionist and personal constructivist perspectives.     

Religion as Dialogical Resource: A Socio-cultural Approach

William James proposed a psychological study of religion examining people’s religious experiences, and to see in what sense these were good for them. The recent developments of psychology of religion moved far from that initial proposition. In this paper, we propose a sociocultural perspective to religion that renews with that initial stance. After recalling Vygtotsky’s core ideas, we suggest that religion, as cultural and symbolic system, participates to the orchestration of human activities and sense-making. Such orchestration works both from within the person, through internalized values and ideas, and from without, through the person’s interactions with others, discourses, cultural objects etc. This leads us to consider religions as supporting various forms of dialogical dynamics—intra-psychological dialogues, interpersonal with present, absent or imaginary others, as well as inter-group dialogues—which we illustrate with empirical vignettes. The example of religious tensions in the Balkans in the 90’s highlights how much the historical-cultural embeddedness of these dynamics can also lead to the end of dialogicality, and therefore, sense-making     

Dialogical Self as a Prerequisite for Intercultural Adult Education

Most endeavors in adult education that seek to teach intercultural competence focus on techniques and skills that lie outside of self: communication models, certain theoretical definitions of culture, and practices of how to manage diversity. Underlying such approaches is a rather robust understanding of self based on the Western traditional notion of monological, encapsulated consciousness. Yet understanding otherness on the outside has to start within.     

Intentionality as a constituting condition for the own self--and other selves

Introspectively, the awareness of actions includes the awareness of the intentions accompanying them. Therefore, the awareness of self-generated actions might be expected to differ from the awareness of other-generated actions to the extent that access to one's own and to other's intentions differs. However, we recently showed that the perceived onset times of self- vs. other-generated actions are similar, yet both are different from comparable events that are conceived as being generated by a machine. This similarity raises two interesting possibilities. First we could infer the intentions of others from their actions. Second and more radically, we could equally infer our own intentions from the actions we perform rather than sense them. We present two new experiments which investigate the role of action effects in the awareness of self- and other-generated actions by means of measuring the estimated onset time. The results show that the presence of action effects is necessary for the similarity of awareness of self- and other-generated actions.     

Indian Philosophy and Ethics: Dialogical Method as a Fresh Possibility

This paper discusses the positions held by two opposing camps—the traditionalists and the positivists (to use Pradeep Gokhale’s typology) regarding the presence or absence of ethics in Indian philosophy. It subsequently offers a way ahead of the impasse where I consider some inputs inherent in the method of dialogue in pre-modern Indian philosophy for imagining an ethics of and ethics for plurality. Such an ethics, I argue, cannot be imagined without involving the category of ‘Other,’ which has otherwise remained elusive in the Indian philosophical debates. The diverse nature of Indian societies demands Other-centric ethics to assess and evaluate the enduring moral crisis pervading contemporary times.     

Aborted Transition Between Two Dichotomous Cultures as Seen Through Dialogical Self Theory

The purpose of this article is to further advance the understanding of self-identity work amid transition from military to civilian life, with emphasis on the complexities between and within the military and civilian cultural I-positions of a dialogical self. An analysis of a longitudinal case study of an aborted transition leads to the hypothesis that a culturally dominant military I-position that sustains a cultural dichotomy may hinder dialogical advancement toward reintegration into civilian life. The insights from this article can be used to better understand self-identity issues amid transition and may also have relevance for nonmilitary persons who are exposed to cultural transitions.     

From the Analysis of Verbal Data to the Analysis of Organizations: Organizing as a Dialogical Process

The analysis of conversational turn-taking and its implications on time (the speaker cannot completely anticipate the future effects of her/his speech) and sociality (the speech is co-produced by the various speakers rather than by the speaking individual) can provide a useful basis to analyze complex organizing processes and collective action: the actor cannot completely anticipate the future effects of her/his acts and the act is co-produced by multiple actors. This translation from verbal to broader classes of interaction stresses the performativity of speeches, the importance of the situation, the role of semiotic mediations to make temporally and spatially distant “ghosts” present in the dialog, and the dissymmetrical relationship between successive conversational turns, due to temporal irreversibility.     

Inclusion-exclusion of positive and negative past selves: mood congruence as information

The current research challenges the widespread truism that recalling a positive self necessarily increases self-esteem, whereas recalling a negative self necessarily decreases self-esteem. Four experiments demonstrate that chronically happy people show a relative increase in self-esteem by recalling either a positive or a negative self. Chronically sad people, however, show a relative decrease in self-esteem by recalling either a positive or a negative self. These effects are due to divergent perceptions of mood congruence between the recalled self and the current self. Specifically, happy people perceive high mood congruence between a recalled positive self and the current self but low mood congruence between a recalled negative self and the current self. In contrast, sad people perceive high mood congruence between a recalled negative self and the current self but low mood congruence between a recalled positive self and the current self. Independent of chronic mood, mood congruence leads to perceptions of temporal recency, whereas mood incongruence leads to perceptions of temporal distance. In line with the inclusion-exclusion model of social judgment, perceived temporal recency elicits assimilation effects on self-esteem, whereas perceived temporal distance elicits contrast effects on self-esteem.     

Intentionality as a constituting condition for the own self—and other selves

Introspectively, the awareness of actions includes the awareness of the intentions accompanying them. Therefore, the awareness of self-generated actions might be expected to differ from the awareness of other-generated actions to the extent that access to one’s own and to other’s intentions differs. However, we recently showed that the perceived onset times of self- vs. other-generated actions are similar, yet both are different from comparable events that are conceived as being generated by a machine. This similarity raises two interesting possibilities. First we could infer the intentions of others from their actions. Second and more radically, we could equally infer our own intentions from the actions we perform rather than sense them. We present two new experiments which investigate the role of action effects in the awareness of self- and other-generated actions by means of measuring the estimated onset time. The results show that the presence of action effects is necessary for the similarity of awareness of self- and other-generated actions.     

The undesired selves of repressors

Previous research has shown that prototypes of familiar categories are preferred over novel exemplars of familiar and unfamiliar categories. The present research demonstrates a reversal of this effect by simply inducing an exploratory mindset. Specifically, participants were asked to judge the attractiveness of dot patterns that represented prototypes of familiar categories, exemplars of familiar categories, or exemplars of novel categories. An exploratory mindset was manipulated by asking participants to imagine the stimuli as stars (versus as peas). Results show that participants in the exploration condition preferred exemplars of novel categories (thereby reversing the classical prototypicality effect), whereas participants in the control condition preferred prototypes. The role of mindsets and familiarity in attractiveness ratings is discussed.