Cognitive triad: Relationship to depressive symptoms,parents' cognitive triad,and perceived parental messages

Evaluating the relationship between children's depressogenic thinking, children's depressive symptoms, parents' depressogenic thinking, and perceived parental messages about the self, world, and future was the primary objective of this investigation. Children (n =133) from grades 4 to 7 completed measures of depression and anxiety, including a semistructured clinical interview, a measure of their cognitive triad, and a measure of perceived parental messages about the self, world, and future. Mothers (n =112) and fathers (n =95) completed a measure of their own cognitive triad. Results of a series of regression analyses revealed that (1) children's views of self, world, and future (cognitive triad) are related to severity of depression; (2) mothers' but not fathers' cognitive triads are related to their children's cognitive triads; (3) perceived parental messages to the children about the self, world, and future are predictive of the children's cognitive triads and ratings of depression; and (4) the relationship between perceived parental messages and depression is completely mediated by children's cognitive triads. Analyses of covariance indicated that the obtained mediational relationship between children's views of self, world, and future, perceived parental messages, and children's depressive symptoms was specific to depressive versus anxious symptomatology. Impfications for existing theory and research are discussed.     

Concealing and Concealment in Heidegger

The self‐concealing of being is a primary preoccupation of Heidegger's later thought, but neither Heidegger nor his interpreters have made clear precisely what it is. In this paper, I identify the self‐concealing of being as the concealing of the worlding of the world (note: not of the world), which is essential to and simultaneous with that worlding. In order to establish this, I sketch a taxonomy of the various phenomena of concealing and concealment in Heidegger's work by building on Mark Wrathall's four ‘planks’ of unconcealing and concealment. Importantly, I distinguish the procedurally prior concealment (lēthē) that all unconcealing (alētheia) presupposes from the simultaneous concealing (kruptein, kruptesthai) that Heidegger frequently confuses it with. This distinction not only allows us to get clear on what it means to say that being conceals itself but also reveals various confusions and obscurities in Heidegger's own thought as well as in that of his readers.     

Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua �� in the Zhuangzi and the Xunzi

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi. I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices.     

The Moderating Effects of Age on the Relationships of Self‐Compassion,Self‐Esteem,and Mental Health

This study investigated the interactive effects of self‐compassion, self‐esteem, and age on mental health. Numerous previous studies have found that self‐compassion has a significant positive association with well‐being but most of these studies were conducted with young adults represented by college students. This study extended the previous findings by comparing its distinctive functions in different age groups. A total of 1,813 adults whose age ranged from twenties to fifties (M = 39.28 years, SD = 11.27) completed a questionnaire measuring self‐compassion, self‐esteem, subjective well‐being, and depression. The results of hierarchical regression analysis indicated that the positive relationship between self‐compassion and subjective well‐being was rendered stronger with older adults. In addition, self‐compassion moderated the relationship between self‐esteem and depression regardless of age. These results imply that self‐compassion may be complimentary to self‐esteem in improving mental health, especially for older adults.     

Self–Observer Rating Discrepancies of Managers in Asia: A study of derailment characteristics and behaviors in Southern and Confucian Asia

Antecedents to self–observer rating discrepancies in multisource instruments have been established at the individual and organizational level. However, research examining cultural antecedents is limited, which is particularly relevant as multisource instruments gain popularity around the world. We investigated multisource ratings of 860 Asian managers from the regions of Southern Asia (n=261) and Confucian Asia (n=599) and analyzed cultural differences in self–observer rating discrepancies. Multivariate regression procedures revealed that the self–observer rating discrepancy was wider for managers from Southern Asia as compared with Confucian Asia. The reason for the discrepancy was driven by managers' self‐ratings being different across cultures than by observer ratings from managers' bosses, direct reports, or peers; the predictor is related to self‐ratings not observer ratings, producing differential self–observer ratings due to self‐ratings. We discuss cultural differences in self‐ and observer ratings within Asia and provide implications for the practice of multisource assessments.     

Why are people with insecure attachments unhappy? The mediation of meaning in life

This study explores the mediating role of meaning in life with respect to the relationship between adult attachment and psychological well‐being. This study proposed that because people with insecure attachments have difficulty in connecting with the external world, this may decrease their ability to attain meaning in life, which may in turn diminish their well‐being. Two studies (N = 155 and 234, respectively, with age range from 18 to 31) were conducted. Participants completed self‐report measures of attachment, well‐being and meaning in life. The results consistently revealed a full mediation effect of meaning in life on the relationship between attachment and well‐being. The findings suggested that a deeper sense of meaning in life comes from one's connection with the external world, especially with other people.     

The early Yogācāra theory of no-self

ABSTRACT

I reconstruct early Yogācāra theory of no-self based on works by Asa?ga and Vasubandhu. I introduce the idea of the cognitive schema (CS) of the self, a conception borrowed from the developmental psychologist, Jean Piaget. A fundamental CS is a psychological function that guides the formation of perceptions. I propose that Manas can be understood in terms of being the CS of the self, a psychological mechanism from which perceptions of external objects are formed. In addition, I argue that non-imaginative wisdom can be regarded as an experience during which the CS of the self does not function, such that one only possesses pure sensations without perceptions of external objects. After the repeated experience of non-imaginative wisdom, the CS of the self is changed to the purified CS of no-self. It still supports interactions with the external world, but in a way that does not allow the four afflictions (self-delusion, self-belief, self-conceit, and self-love) to arise.

Abbreviations: MS: Mahāyānasa?graha; TS: Tri??ikā-kārikā; TSN: Trisvabhāvanirde?a; VVS: Vi??atikā Vijñaptimātratāsiddhi     

Early Sartre on Freedom and Ethics

This paper offers a revisionary interpretation of Sartre's early views on human freedom. Sartre articulates a subtle account of a fundamental sense of human freedom as autonomy, in terms of human consciousness being both reasons‐responsive and in a distinctive sense self‐determining. The aspects of Sartre's theory of human freedom that underpin his early ethics are shown to be based on his phenomenological analysis of consciousness as, in its fundamental mode of self‐presence, not an object in the world (Section 1). Sartre has a multi‐level theory of the reasons‐sensitivity of consciousness. At one level, consciousness's being alive to reasons is a matter of the affective perception of values and disvalues as features of phenomenal objects (Section 2). This part of his theory, a development of Scheler's, is, however, situated within a broader phenomenological analysis resulting in the claim that the ultimate reasons acknowledged by consciousness neither are nor justifiably could be values adequately presentable as intentional objects. Consciousness's ultimate reasons are, in this sense, not given by the world but by itself (Section 3). Section 4 reconstructs and assesses Sartre's argument that consciousness cannot rationally have an ultimate end other than self‐transparent (‘authentic’) freedom itself.     

From Freudian narcissism to the Buddhist notion of anatman,via Jung's idea of identity

Starting from the question the youthful Carl Gustav pondered as he sat on ‘his’ stone – ‘Am I he who sits on the stone, or am I the stone on which he sits?’ – the author has attempted to show that, for Jung, the idea of identity is founded on a wilful non‐determination. This stance results in ethical and methodological repercussions that differentiate it both from the Freudian project and from Hindu and Buddhist thought, while at the same time having much in common with them. The paper refers to the notions of emergence and (Varela et al. 1992) enaction 2 2 According to the Wikipedia entry, the introduction of the term ‘enaction’ is attributed to Francisco Varela, Evan Thompson, and Eleanor Rosch (1992), who proposed the name to ‘emphasize the growing conviction that cognition is not the representation of a pre‐given world by a pre‐given mind but is rather the enactment of a world and a mind on the basis of a history of the variety of actions that a being in the world performs’.
and argues that the concept of the archetype, especially in relation to the self, merits a re‐evaluation in light of the new scientific paradigm.     

The welcome wound: emerging from the <Emphasis Type="Italic">il y a</Emphasis> otherwise

This essay is an analysis of the inverted intentionality that is arguably the central notion in the phenomenology of Emmanuel Levinas. The primal horizon for all human meaning is the brute fact of undifferentiated being, the il y a experienced impersonally as insomnia and weight. The first exit from this world devoid of meaning, subjectivity, and objectivity is that of the psychism or conatus essendi, the self which places itself at the center and makes everything else a means to its own ends. But there is another exit, subsequent developmentally but more fundamental ontologically, and in this sense more truly first. It is the emergence of the responsible self, decentered by the proximity of the other. With help from St. John of the Cross and Jean-Paul Sartre this emergence, in which meaning is “prior to my Sinngebung” and arises in intentional acts directed toward me rather than arising from me, is explicated.     

THE EXPERIENCE OF HOME AND THE SPACE OF CITIZENSHIP

I argue that, although we are inherently intersubjective beings, we are not first or most originally “public” beings. Rather, to become a public being, that is, a citizen—in other words, to act as an independent and self‐controlled agent in a community of similarly independent and self‐controlled agents and, specifically, to do so in a shared space in the public arena—is something that we can successfully do only by emerging from our familiar, personal territories—our homes. Finding support in texts from philosophy, psychology, and the social sciences, I construe the claim that citizenship is a developed stance as a spatial issue. I conclude that a state (or, for that matter, a philosophy) that takes the human being to begin as an isolated individual agent fails to recognize the essential spatial relationships on which we depend—namely, those arising through our way of being‐at‐home in the world; and, as a result, such a stance not only misconstrues the parameters on which citizenship is itself possible but also risks developing a social situation that encourages behaviors we see in the agoraphobic—namely, the behaviors of alienated and fundamentally homeless human beings.     

Amae,intimacy, and the early moral self

I believe the universal aspects of Doi's concept of amae have a dual origin in the biologically based motives of infancy and in the expectable adpative experiences of the caregiving relationship. Our theory, arising from recent research, is that the necessary intimacy of this relationship and the exercise of these motives leads to early relationship motives and early moral motives. These in turn find representational coherence in the 3-year-old's narrative self that contains a continual internal dialogue with one or more significant others who are comforting, encouraging, watchful, and critical. The narrative self may also contain an “executive sense of we,” giving the child more of a sense of obligation and power. Many emotionally engaging experiences in infancy are stored as procedural knowledge and are influential later as an “affective core of self” without being accessible to consciousness. Amae also seems based on procedural knowledge. Future research in Japan and the United States will benefit from operationalizing concepts related to amae and to emotional availability. Effects of gender, temperament, and conflicts within and across generations can then be examined.     

Antecedents,Consequences, and Mechanisms: On the Longitudinal Interplay Between Academic Self‐Enhancement and Psychological Adjustment

We investigated the reciprocal associations between academic self‐enhancement and key indicators of intra‐ and interpersonal adjustment as well as the role of self‐esteem as a mediator. This longitudinal study involved three assessments in a sample of 709 German children and adolescents (M_age = 11.83; 54% female) over the course of one academic year. We assessed self‐reported subjective well‐being as an indicator of intrapersonal adjustment and peer‐reported popularity as an indicator of interpersonal adjustment. We computed cross‐lagged and longitudinal mediational analyses. Academic self‐enhancement prospectively predicted high subsequent well‐being and popularity. Vice versa, well‐being and popularity prospectively predicted high subsequent levels of self‐enhancement. High self‐esteem mediated the longitudinal associations between self‐enhancement and well‐being in both directions, but not the links between self‐enhancement and popularity. Self‐enhancement and adjustment are bidirectionally linked: Self‐enhancement entails intrapersonal and interpersonal benefits; at the same time, adjustment in both domains fosters self‐enhancement. In terms of intrapersonal, but not interpersonal adjustment, self‐esteem seems to serve as a linchpin, accounting for all longitudinal associations. Furthermore, we present evidence indicating that self‐enhancement indicators that are based on difference scores (instead of residuals) are problematic and might have led to negatively biased results in the literature.     

Heidegger on Existentiality,Constancy, and the Self

In Being and Time, Heidegger develops an account of the self in terms of his existential ontology. He contrasts his view to Cartesian and Kantian accounts, and seems to reject features that we take to be fundamental for a self, such as diachronic unity and being the subject of one's experiences. His positive account is obscured by the difficult vocabulary of authenticity and temporality. This paper traces Heidegger's argument, outlines his existential conception of the self, and shows how it fits the basic criteria for a self.     

Constructive Metatheory: II. Implications for Psychotherapy

Abstract

The implications of constructive metatheory for the conceptualization and practice of psychotherapy are briefly outlined. It is argued that the constructivist therapist construes the client as an active and developing process, and that psychological problems are approached not as piecemeal flaws or deficiencies, but as expressions of current discrepancies between an individual's adaptive capacities and the challenges she or he faces. Likewise, the process of psychotherapy is portrayed as one of trial-and-error experimentation with different (novel) ways of “being in the world.” Ideally, the client and therapist create an intimate and emotionally charged alliance in and from which the client can explore and experiment with self and world relationships. These practical features dovetail with many assertions of the major me-tatheories of psychotherapy, and it is argued that constructive metatheory may be uniauely suited to facilitating attempts at conceptual integration     

Clinging to Nothing: The Phenomenology and Metaphysics of Upādāna in Early Buddhism

The concept of clinging (upādāna) is absolutely central to early Buddhist thought. This article examines the concept from both a phenomenological and a metaphysical perspective and attempts to understand how it relates to the non-self doctrine and to the ultimate goal of Nibbāna. Unenlightened consciousness is consciousness centered on an ‘I’. It is also consciousness that is conditioned by and bound up with a being in the world. From a phenomenological perspective, clinging gives birth to the illusion of self, or what is called the ‘conceit of “I am”’. From a metaphysical perspective, clinging binds consciousness to a worldly being. Seen in the first way, Nibbāna is ‘centerless’ consciousness. Seen in the second, it is unconditioned consciousness. Viewed in either way, Nibbāna is a state of consciousness reached through the eradication of clinging     

Understanding Anti‐Arab Reactions Post‐9/11: The Role of Threats,Social Categories,and Personal Ideologies1

This study examined social psychological processes associated with anti‐Arab reactions (prejudice, stereotypes, and discrimination) following the September 11 terrorist attacks. Participants (N= 201) responded to an online survey. Perceived threats, self‐categorization, social dominance orientation, and just‐world beliefs were tested for their effectiveness in predicting anti‐Arab reactions. The results reveal that self‐categorization and social dominance orientation each individually accounted for a substantial percentage of the variance, while perceived threats accounted for a relatively small amount of the variance in anti‐Arab responses. However, an integrated model demonstrated that social dominance orientation, threats, self‐categorization, and a threat by self‐categorization interaction provided the best prediction of anti‐Arab reactions. Results are discussed in terms of the theoretical and practical applications for understanding out‐group derogation following political‐cultural world events.     

Figuring the Porous Self: St. Augustine and the Phenomenology of Temporality

This article examines the phenomenological structures of the homo temporalis filtered through Augustine's illuminating, if unsystematic, insights on temporality and the imago Dei. It situates such a phenomenological interpretation of the Augustinian self in view of current interpretations that polarize or split the Augustinian self into an either/or scheme—either an “interior” self or an “exterior” self. Given this imbalance, the article suggests that a phenomenological evaluation of Augustine brings to light how interior and exterior spheres are deeply integrated. The article elaborates this position by contending that the self's temporal streaming within the exterior world‐horizon is inescapable because it reflects basic constituents of a self created by God which is nevertheless capable of contemplating a God who transcends time. This seeming paradox is resolved by recourse to what is described as the “double entry” of the self. The temporal streaming of the self in the world‐horizon (entry one) is porous to the eternal inwardly (entry two); the eternal entry is thus interior and analyzable in terms of a non‐reflective self‐awareness on display in Augustine's De Trinitate; and finally Augustine's understanding of the temporality of faith indicates how the self of faith can be lived in light of Heidegger's emphasis on the future and Husserl's emphasis on the past.     

Effects of Severity of Accident,History of Drunk Driving,Intent, and Remorse on Judgments of a Drunk Driver1

A total of 160 women and 160 men read scenarios of an accident caused by a male drunk driver. The severity of the accident was either high (death) or low (monetary damage) and the driver either had or did not have a history of drunk driving. In addition, the driver expressed or denied feeling remorse and expressed or denied intent (or negligence-he admitted or denied knowing he was drunk before deciding to drive). The driver was evaluated on character traits and cause, responsibility, blame, and punishment. Participants also recommended sanctions (fine and prison sentence). Trait ratings of the driver were influenced negatively by history and positively by remorse. The driver who expressed intent was evaluated as more believable and more reckless. Participants with high belief in a just world evaluated the driver as being less responsible and believable and more of a cause of the accident. There were no differences in judgments given by men and women. Severity did not affect trait ratings, but was the only variable influencing sanctions. Although the driver's self presentation strategies were effective in moderating judgments about his character, they had no bearing on recommended sanctions.