Being watched: The effect of social self-focus on interoceptive and exteroceptive somatosensory perception

We become aware of our bodies interoceptively, by processing signals arising from within the body, and exteroceptively, by processing signals arising on or outside the body. Recent research highlights the importance of the interaction of exteroceptive and interoceptive signals in modulating bodily self-consciousness. The current study investigated the effect of social self-focus, manipulated via a video camera that was facing the participants and that was either switched on or off, on interoceptive sensitivity (using a heartbeat perception task) and on tactile perception (using the Somatic Signal Detection Task (SSDT)). The results indicated a significant effect of self-focus on SSDT performance, but not on interoception. SSDT performance was not moderated by interoceptive sensitivity, although interoceptive sensitivity scores were positively correlated with false alarms, independently of self-focus. Together with previous research, our results suggest that self-focus may exert different effects on body perception depending on its mode (private versus social). While interoception has been previously shown to be enhanced by private self-focus, the current study failed to find an effect of social self-focus on interoceptive sensitivity, instead demonstrating that social self-focus improves exteroceptive somatosensory processing.     

The Fallacy of the Private-Public Self-Focus Distinction

ABSTRACT Taking the distinction between Aristotelian and Galilean modes of thought (Lewin, 1931) as a background, the bifurcation of the self-focus concept into “private” and “public” types of self-focus is discussed critically A theoretical connection between the private-public distinction and other central concepts within the self-awareness literature is found to be lacking Further, it is found that (a) the relation between the theoretical definitions of “private” and “public” and their respective empirical definitions is not explicated, that (b) the public half of the dichotomy does not involve a focus of attention toward or away from the self, and perhaps most important, that (c) the conceptual work surrounding the private-public distinction illustrates how an Aristotelian approach to theorizing prevents the raising of pertinent questions     

Development and validation of the situational self-awareness scale.

This article discusses the manipulation and measurement of levels of situational self-focus, which is generally labeled "self-awareness." A new scale was developed to quantify levels of public and private self-awareness. Five studies were conducted to assess the psychometric properties, reliability, and validity of the Situational Self-Awareness Scale (SSAS). The SSAS was found to have a reliable factor structure, to detect differences in public and private self-awareness produced by laboratory manipulations, and to be sensitive to changes in self-awareness within individuals over time and across situations. The SSAS can be used as a manipulation check of laboratory self-awareness manipulations and as a means of assessing naturally occurring fluctuations in public and private self-awareness in order to clarify the relation between self-awareness and other variables (e.g., mood and memory).     

The Blind Men and the Elephant: Selective Examination of the Public-Private Literature Gives Rise to a Faulty Perception

ABSTRACT Wicklund and Gollwitzer make two claims that the distinction between public and private self-awareness/self-consciousness is “Aristotelian,” and that the distinction is fallacious For the distinction to be Aristotelian, as Wicklund and Gollwitzer use that term, requires that the distinction not be embedded in a “process” model of behavior Thus, the first claim is easily shown to be false The second claim rests on a variety of empirical and theoretical issues An examination of these issues reveals (a) that Wicklund and Gollwitzer's alternative interpretations for public self-attention effects are themselves Aristotelian—involving labels but no processes, (b) that their citation of literature relevant to their case is highly selective and misleading, and (c) that their abolition of the public-private distinction would leave an embarrassing contradiction among self-awareness effects, which Wicklund and Gollwitzer apparently are unable to address The vast preponderance of evidence thus supports the utility and the importance of the public-private self-focus distinction     

When fit fosters favoring: The role of private self-focus

The present research extends work on the ‘the value from fit’ principle by showing that regulatory fit effects on persuasion and behavioral compliance are stronger for people high, as opposed to low, in private self-focus. Previous research has shown that people high in private self-focus are strongly affected by external information. In the current work, we demonstrated that people high (vs. low) in private self-focus are more persuaded by information that matches (vs. mismatches) activated self-knowledge.     

MIGRANT DOMESTIC CAREWORKERS: Between the Public and the Private in Catholic Social Teaching

This essay argues that Catholic (magisterial) social teaching's division of ethics into public and private creates a structural lacuna which makes it almost impossible to envision a truly just situation for migrant domestic careworkers (MDCs) within the current horizon of Catholic social thought. Drawing on a variety of sociological studies, I conclude that it is easy for MDCs to “disappear” between two countries, two families, and, finally, two sets of ethical norms. If the magisterium genuinely wishes Catholic ethicists to address the plight of these migrant women, normative Catholic social teaching must pay more attention to household sociological realities and more fully absorb the feminist critique of the sharp line between the public and the private, between care and paid work.     

Self-focused attention and negative affect: a meta-analysis

This meta-analysis synthesized 226 effect sizes reflecting the relation between self-focused attention and negative affect (depression, anxiety, negative mood). The results demonstrate the multifaceted nature of self-focused attention and elucidate major controversies in the field. Overall, self-focus was associated with negative affect. Several moderators qualified this relationship. Self-focus and negative affect were more strongly related in clinical and female-dominated samples. Rumination yielded stronger effect sizes than nonruminative self-focus. Self-focus on positive self-aspects and following a positive event were related to lower negative affect. Most important, an interaction between foci of self-attention and form of negative affect was found: Private self-focus was more strongly associated with depression and generalized anxiety, whereas public self-focus was more strongly associated with social anxiety.     

社会排斥情境下自我关注变化的性别差异

本研究关注社会排斥和性别在自我关注程度上的交互作用。结合社会排斥框架下的需求-威胁模型以及性别研究文献, 本研究提出社会排斥会威胁男性的效能需求和女性的关系需求, 并反映在自我关注程度的变化上。本研究进行了4个实验, 前两个实验证实遭遇社会排斥后男性自我关注程度上升, 而女性自我关注程度下降, 后两个实验检验了权力感操控和自我建构操控对于社会排斥影响的干扰作用, 实验结果对相关假设提供了支持。     

Looking at me,appreciating you: Self-focused attention distinguishes between gratitude and indebtedness

We provide evidence that self-focused attention (both dispositional and situationally induced) affects the evaluation of a benefactor. Specifically, self-focused attention distinguishes between gratitude and indebtedness. In Study 1, gratitude correlated negatively with dispositional public self-focused attention and social anxiety, whereas indebtedness correlated positively with public self-focused attention and social anxiety. In Study 2, participants recalled a recent benefit under either high self-focused attention, induced via a mirror, or low self-focused attention. Highly self-focused individuals recalled increased indebtedness, but not gratitude, toward a benefactor, relative to those in the control condition. Self-focused individuals also felt less commitment and closeness to the benefactor. The implications for the link between self-focus and social emotions (and thus social life) are discussed.     

A feminist argument against statism: public and private in theories of global justice

Cosmopolitanism and statism represent the two dominant liberal theoretical standpoints in the current debate on global distributive justice. In this paper, I will develop a feminist argument that recommends that statist approaches be rejected. This argument has its roots in the feminist critique of liberal theories of social justice. In Justice, Gender, and the Family Susan Moller Okin argues that many liberal egalitarian theories of justice are inadequate because they assume a strict division between public and private spheres. I will argue that this inadequacy is replicated in statist approaches to global justice. To demonstrate this, I will show how an analogue of Okin's critique of Rawls's A Theory of Justice can be extended to his The Law of Peoples. I will conclude that statist theories inevitably assume a strong divide between public and private spheres and that by doing so they allow for situations marked by gross injustice which anyone concerned with the welfare of the world's most vulnerable should find unacceptable.     

Adaptive and Maladaptive Self-Focus: A Pilot Extension Study With Individuals High and Low in Fear of Negative Evaluation

Previous research in depressed participants has supported the differentiation of self-focus into distinct modes of self-attention with distinct functional effects. In particular, Rimes and Watkins (2005) investigated the effects of self-focused rumination on overgeneral thinking and found that analytical, evaluative self-focus increased global negative self-judgments, whereas self-focus low in analytical thinking decreased such judgments in depressed participants. Given that self-focused attention and rumination have been implicated in the maintenance of social anxiety, the present study investigated the effects of these two distinct forms of self-focused attention on global negative self-judgments in an analogue sample for social anxiety (high and low fear of negative evaluation, FNE). Individuals high and low in FNE (n = 41 per group) were randomly allocated to analytic (abstract, evaluative) or experiential (concrete, process-focused) self-focused manipulations. As predicted, in high FNE individuals, the experiential self-focus condition decreased ratings of the self as worthless and incompetent pre- to post-manipulation, whereas the analytical self-focus condition maintained such negative self-judgments. Analytical and experiential self-focus did not differ in their effects on mood. The results suggest that an experiential mode of self-focused rumination may be adaptive in social anxiety.     

Rumination as a common mechanism relating depressive risk factors to depression

Rumination was examined as a potential common mechanism linking risk factors with depression. Initially nondepressed individuals (N = 137) were assessed for presence of a ruminative response style and 4 other hypothesized risk factors for depression. They were followed for 2.5 years. Negative cognitive styles, self-criticism, dependency, neediness, and history of past depression were all significantly associated with rumination. Rumination mediated the predictive relationships of all risk factors except dependency with the number of prospective Diagnostic and Statistical Manual of Mental Disorders (3rd ed., rev.; American Psychiatric Association, 1987) major depressive episodes (MDEs; definite and subthreshold) during the follow-up period. In contrast, private self-consciousness did not mediate any relationships between risk factors and subsequent MDEs. Thus, rumination, as a special kind of self-focus, may act as a general proximal mechanism through which other vulnerability factors affect depression.     

On sending artifact in search of artifact: reply to Mcdonald, Harris, and Maher

Two studies are reported that show the McDonald, Harris, and Maher critique of our earlier experiment to be mistaken. In the first study, arousal-induced attention to self was demonstrated in a field setting devoid of any of the artifactual covariates of arousal induction suggested by these researchers. In the second study, a replication of the McDonald et al. experiment was conducted in which a crucial manipulation check that they failed to make was included. This check on the unusualness and embarrassment-producing properties of the manipulations revealed that their study was burdened by the very artifact they claimed might exist in ours. Although their slow-running manipulation was superficially similar to our fast-running manipulation, slow running created self-focus through unusualness and embarrassment, whereas fast running led to self-focus via arousal.     

The end of ubuntu

Since the advent of democracy in South Africa, there has been a concerted effort at reviving the notion of ubuntu. Variously conceived, it is seen as the authentic African ethical concept, a way of life, an authentic mode of being African, an individual ideal, the appropriate public spirit, a definition of life itself and the preferred manner of conducting public and private business. Thus, among other public displays of the spirit of ubuntu, the government of the day has deliberately chosen its service delivery mantra and its public slogan as Batho Pele (people first) to animate, or perhaps pay obeisance to, ubuntu. In this paper we seek to advance arguments that question such a public, widespread, and concerted ‘ubuntu-isation’ of the intellectual, business, public and private lives. Our project follows two main lines of reasoning. (1) We seek to show that the aggressive promotion of ubuntu in post-apartheid South Africa is an elitist project so conceived by the new black elite. It is conceived both as a restorative move that is aimed at securing the dignity of the black masses as well as an attempt at forging a so-called black identity. This line of reasoning will rely on similar historical cases on the continent that sought to aggressively promote an African mode of being, which coincided with both the end of colonialism and the rise of black elitism. We note that such attempts always ended in very public social and political failure. (2) We seek to question the desirability of ubuntu as a mark/guide of the spirit of the nation. Here our critique shall be concentrated on the disjunct that exists between the metaphysical conditions necessary for the attainment of ubuntu and the stark ontological and ethical crisis facing the new elite and ‘our people’.     

Towards an anthropology of doubt: the case of religious reproduction in Orthodox Judaism

As Israel’s Orthodox Jews struggle to live up to high fertility norms rooted in religious and Zionist ideals, an obscured model of stratified critique has emerged. Based on an ethnography of Israel’s reproductive landscape, I demonstrate how critique of high fertility standards is based on particular social and cultural capital only available to the religious elite. While well-established, knowledgeable and assertive religious members find private ways to bypass the almost unachievable levels of fertility, a veil of secrecy leaves less privileged groups, particularly ba`aley teshuva (returnees) to carry most of the fertility load. Whereas scholars of religious transformation have demonstrated how religious elites act as actors and leaders of resistance, my findings illustrate an opposite pattern. Instead of disseminating this critique publicly, religious elites engage in private strategies of secrecy and creative performances of failure that enable these individuals to diverge from norms without publicly contesting them. I argue that not only is stratified critique based on social and cultural capital, it also reproduces social inequalities. By focusing on doubt, struggles, and failures engendered in “everyday Judaism,” these findings require us to refocus our inquiry on power structures within different sub-groups of Israel’s Orthodox Jews. Further, this unique case study highlights how stratified reproduction takes new shape as social and religious convictions gain and lose their force at a particular moment in history.     

Coming to Terms with Modernity: Iranian intellectuals and the emerging public sphere

Almost two decades after the Islamic revolution of 1979, the quest of Iranians for a distinct religious identity produced a new socio-political movement, which incorporated a pluralistic rhetoric in the name of reform. Since the presidential elections of May 1997, an intensifying fascination has emerged with exposing the internal diversities of the Islamic nation via a language of critique. The June 2001 elections confirmed the popular desire for reform. This reform movement has given voice to the needs and desires of so-far peripheral groups (youth, women, intellectuals, artists and ethnic minorities, etc.), who tend to appropriate Islam in order to come into public life as active protagonists. Recent discursive developments in Iran demonstrate the real possibility of the public expression of dissent within the constraints of Islamic politics. This paper is meant to offer an overview of how new intellectual interpretations of Islamic tradition in Iran since 1997 are contributing to cultural, social and political critique, within a public sphere defined by Islam.     

The experience of self-awareness and its relation to level of self-consciousness: An experiential sampling study

The present research studied self-awareness by utilizing experiential sampling methodology, which allows for the random sampling of individuals' thoughts and feelings as they go about their normal daily activities. Neither Study 1 nor 2 found a relation between private or public self-awareness and negative affect. However, attention to private self-aspects was generally more positive and less ruminative for low as opposed to high private self-conscious subjects, and awareness of oneself as a social object was generally more positive but less important for low as opposed to high public self-conscious subjects. What may have accounted for the negative relation between private self-consciousness and average affect was that low private self-conscious subjects were more likely to attend to their private self-aspects if they were pleasant than if they were unpleasant, while high private self-conscious subjects' degree of private self-awareness was unrelated to whether the content of this state was pleasant or not. These findings are consistent with the hypothesis that low private self-conscious individuals engage in a more selective type of self-attention when in the private self-aware state than do high private self-conscious individuals. Regarding the relation between self-awareness and social context, both studies found that the presence of others results in a heightened public self-awareness. However, even though subjects were more attentive to public self-aspects when with others than when alone, in general, they were more attentive to their “private self” than to their “public self”. Results are discussed in terms of current self-awareness theory.     

How social context moderates the self-evaluative emotions experienced due to health risk behaviour

When people are confronted with the potential negative physical outcomes of their own health risk behaviour, they experience a self-threat. This threat is felt as negative self-evaluative emotions. We hypothesise that the threat will lead to more private self-evaluative emotions (e.g. regret) in a private social context, whereas more public self-evaluative emotions (e.g. embarrassment) will be felt in a public social context with negative norms. Consistent with our hypotheses, we show that participants anticipate feeling more private self-evaluative emotions when confronted with the negative consequences of their unhealthy behaviour when alone, and more public self-evaluative emotions when in a group (Study 1). They further anticipate more public self-evaluative emotions in response to a health self-threat when the group norm is negative, and more private self-evaluative emotions when the group norm is lenient (Study 2). Finally, in a cross-sectional study amongst smokers, we show that private but not public negative self-evaluative emotions concerning their own smoking habits are positively correlated with the intent to quit smoking (Study 3). These studies show that a distinction needs to be made between public and private self-evaluative emotions, in terms of their antecedents and effects. Theoretical implications and further lines of research are discussed.     

How social context moderates the self-evaluative emotions experienced due to health risk behaviour

When people are confronted with the potential negative physical outcomes of their own health risk behaviour, they experience a self-threat. This threat is felt as negative self-evaluative emotions. We hypothesise that the threat will lead to more private self-evaluative emotions (e.g. regret) in a private social context, whereas more public self-evaluative emotions (e.g. embarrassment) will be felt in a public social context with negative norms. Consistent with our hypotheses, we show that participants anticipate feeling more private self-evaluative emotions when confronted with the negative consequences of their unhealthy behaviour when alone, and more public self-evaluative emotions when in a group (Study 1). They further anticipate more public self-evaluative emotions in response to a health self-threat when the group norm is negative, and more private self-evaluative emotions when the group norm is lenient (Study 2). Finally, in a cross-sectional study amongst smokers, we show that private but not public negative self-evaluative emotions concerning their own smoking habits are positively correlated with the intent to quit smoking (Study 3). These studies show that a distinction needs to be made between public and private self-evaluative emotions, in terms of their antecedents and effects. Theoretical implications and further lines of research are discussed.