Beliefs about stories: Parents' and therapists' explanations of childhood difficulties

Therapists and parents were given vignettes describing the behavioural and emotional difficulties of two nine-year-old children and were asked to rate the importance of a number of possible explanations for such difficulties. Broad agreement was found between parents and therapists, but also there were a number of significant differences. Parents endorsed more child centered explanations and put greater emphasis on physical and developmental factors, while therapists endorsed relationships factors and saw the beliefs of other family members as important. Therapists who were parents showed a pattern of responses that lay between those of parents and non-parent therapists.     

Unraveling the role of forgiveness in family relationships

Testing the idea that the process of forgiveness is intrinsically different across diverse relationships, this study examined the role of forgiveness in different family relationships. In 2 laboratory sessions 1 year apart, 114 families (each including 2 parents and 1 child) completed a new measure of family forgiveness and many individual-level, relationship-level, and family-level variables that have been previously linked with forgiveness. After validating the measure of family forgiveness in cross-sectional analyses, investigators performed longitudinal analyses to examine the role of forgiveness in each family relationship over the 1-year interval. Results indicated many important positive consequences of forgiveness on individual traits, aspects of each family relationship, and general family environment. However, there were also important asymmetries in associates of forgiveness across parent-child and parent-parent relationships, demonstrating the relationship-bound nature of forgiveness.     

Failure, mistakes, regret and other subjugated stories in family therapy

This paper discusses the notions of failure and mistakes in family therapy, arguing that there are insufficient accounts in the literature which reflect the untidiness and disorder of everyday practice. The idea of dominant and subjugated stories is invoked to map the influence of notions of failure upon family therapy practice. It is argued that our practice would benefit if more accounts of our work routinely included stories of failure, mistakes and regret.     

Intergenerational transmission of values: family generativity and adolescents' narratives of parent and grandparent value teaching

In this longitudinal study, we compared family stories told by 32 Canadian adolescents at ages 16 and 20 about how parents and grandparents had taught them values. Relations to parents' and children's levels of generativity were also examined. Adolescents' stories of grandparent value teaching were less readily recalled and less interactive in their content compared with stories about parents. Stories of value teaching by more generative parents were more likely to involve specific episodes, to be more interactive, to be more likely to emphasize caring content, and to be less likely to have their message rejected by the teens. Similarly, when parents were more generative, adolescents' stories about grandparents' value teaching were also more likely to involve specific and interactive episodes. Finally, stories told about parents and grandparents that were more positive on these dimensions predicted higher generative concern scores for the adolescents themselves, measured subsequently at age 24. Adolescents' stories about parent and grandparent socialization in more generative family contexts thus have features that suggest a more compelling process of intergenerational value transmission.     

Foundations of generativity: Personal and family correlates of emerging adults’ generative life-story themes

Recently, the Eriksonian midlife personality strength of generativity has been described as existing in many forms and in persons of differing ages (McAdams, 2001). In this longitudinal study, narratives of life “turning points” and significant accomplishments were examined for generative themes in 32 adolescent/emerging adults (aged 16 and 20 years). We also explored these emerging adults’ volunteering behavior, prosocial reasoning, and parental influence as potential factors in generativity. Several parenting factors when adolescents were 16 (parents’ autonomy-encouraging practices, their emphasis on caring in stories of family value teaching, and adolescents’ reports of authoritative parenting style) were associated with more generative themes in narratives at age 20. Adolescents’ levels of prosocial reasoning, volunteering behavior, and personal value choices were also associated as expected with generative theme usage at age 20 in life stories, supporting the meaningfulness of this construct in emerging adulthood.     

Murder in the family: An analysis of two Poe short stories

Learning to be possessed has been described elsewhere by the writer as a form of pathogenic relating begun when children are taught by adults that they will receive a lesser penalty for misbehavior if they can show they were not responsible, such as if it were caused by an evil agent or the Devil. It was suggested that learning to be possessed can be an underlying cause of psychopathology, the delusion of persecution in particular. Two short stories by the distinguished American writer Edgar Allan Poe are examined to develop the formulation of learning to be possessed, especially when it has passed to a delusion of persecution. Two propositions are offered: (1) Where it appears that a family member is murdered by a delusional assailant by accident, it is not an accident; and (2) the delusion of persecution entails a memory loss so that the murderer not only can claim lack of personal responsibility for the act, but also spares himself the guilt of having broken a fundamental taboo. Further comparison is made between learning to be possessed as a cause of delusion, and the psychoanalytic theory in which the defense mechanism of projection is central. In the latter theory, interpretation of the delusion is critical; whereas in the former, interpretation is counterproductive because it merely reinforces the delusion.Probably a note of appreciation is due the writer's daughter Cary, who at age 14 is an expert at badgering her father for help with homework assignments. For several weeks the writer was alternatively pestered and cajoled to help Cary with her Poe Project for high school English which required an essay analyzing the work of a great American writer denigrated by the author as weird by his recollection formed decades earlier. Cary's persistence required the author to consider Poe anew, to recognize his unwarranted earlier prejudice, and to recognize that Poe offered him a gift of understanding regarding a topic about which the author had been thinking for several years, namely that form of pathogenic relating named learning to be possessed.     

Optimism, pessimism, and gambling: the downside of optimism

Three studies examined the relation between dispositional optimism and gambling. In Study 1, optimists were more likely than pessimists to have positive gambling expectations and report maintaining these expectations following losses. They also were more likely to indicate that winning money was a primary motivation for their gambling. Study 2 demonstrated that pessimists but not optimists reduce their betting and expectations after poor gaming performance. Study 3 replicated this effect using a more controlled experiment and showed that after losing, optimists report remembering more near wins than do pessimists. Thus, all three studies suggest that optimists, more than pessimists, maintain positive expectations and continue gambling after experiencing negative gaming outcomes. The authors suggest that despite optimism's many benefits, there are common situations in which the pessimistic tendency to disengage is beneficial.     

Rumination, emotion, and forgiveness: three longitudinal studies

In 3 studies, the authors investigated whether within-persons increases in rumination about an interpersonal transgression were associated with within-persons reductions in forgiveness. Results supported this hypothesis. The association of transient increases in rumination with transient reductions in forgiveness appeared to be mediated by anger, but not fear, toward the transgressor. The association of rumination and forgiveness was not confounded by daily fluctuations in positive affect and negative affect, and it was not moderated by trait levels of positive affectivity, negative affectivity, or perceived hurtfulness of the transgression. Cross-lagged associations of rumination and forgiveness in Study 3 more consistently supported the proposition that increased rumination precedes reductions in forgiveness than the proposition that increased forgiveness precedes reductions in rumination.     

Martha Nussbaum: Anger and forgiveness: resentment,generosity, justice

International Journal for Philosophy of Religion -     

Stories of family, stories of self: developmental pathways to interpretive thought during adolescence

Research has shown that a hallmark of adolescent development is the growing capacity to interpret human intentionality. In this chapter, the authors examine developmental change in this capacity, which they have termed interpretive thought, in two types of stories, family and autobiographical, told by Canadian youth aged ten to seventeen years. Illustrative examples reveal that youth coordinate an increasing number of psychological components and in so doing, create increasingly abstract and coherent psychological profiles of self and others.     

Repentance and forgiveness: the undoing of time

Mass death resulting from war, starvation, and disease as well as the vicissitudes of extreme poverty and enforced sexual servitude are recognizably pandemic ills of the contemporary world. In light of their magnitude, are repentance, regret for the harms inflicted upon others or oneself, and forgiveness, proferring the erasure of the guilt of those who have inflicted these harms, rendered nugatory? Jacques Derrida claims that forgiveness is intrinsically rather than circumstantially or historically impossible. Forgiveness, trapped in a paradox, is possible only if there is such a thing as the unforgivable. “Thus, forgiveness, if there is such a thing,” can only exist as exempt from the law of the possible. Does this claim not open the way for hopelessness and despair? More troubling for Derrida is his concession that forgiveness may be necessary in the realm of the political and juridical. If so, is not the purity of the impossibility of forgiveness so crucial for him, contaminated? In pointing to some of the difficulties in Derrida’s position, I shall appeal to Vladimir Jankelevitch’s distinction between the unforgivable and the inexcusable. I shall also consider the significance of repentance in the theological ethics of Emmanuel Levinas and Max Scheler. Forgiveness, I conclude, is vacuous without expiation, a position that can be helpfully understood in the context of Judaism’s analysis of purification and acquittal in the Day of Atonement liturgy. I argue that what disappears is Derrida’s assurance of the impossibility of forgiveness, a disappearance that allows for hope.     

Unbearable shame, splitting, and forgiveness in the resolution of vengefulness

The vengeful state of mind, the conscious psychological component of scenarios of vengefulness, is here seen as a fixation that is instigated and held in place by the workings of hidden shame dynamics, which in extreme cases transform a prodromal disorganized shame state into a relentlessly vengeful state of mind. That state of mind, since it vilifies the offender and disconnects the avenger-offender relationship from the avenger's other relationships to those in the moral and social order, is a manifestation of splitting. Shame-rage cycles, described and investigated by Lewis and her followers, are discussed: unacknowledged or bypassed shame triggers rage, of which vengefulness is one example. Psychoanalytic elaboration of Lewis's insights includes the elaboration of unconscious shame fantasies by virtue of which anticipated shame becomes unbearable. Triggering of rage by unacknowledged shame is an indication of underlying splitting. Clinical material is presented to illustrate the connection between vengeful rage and underlying shame and the resolution of splitting once the underlying shame is acknowledged and becomes bearable. Working through of the vengeful state of mind involves the resolution of splitting, often through an identification that increases the bearability of underlying shame. Forgiveness is seen as the working through of that splitting and as an important feature in the working through of vengefulness.     

On the evolution of language and generativity.

One of the properties that most conspicuously distinguishes human language from any other form of animal communication is generativity. Language with this property therefore presumably evolved with the Homo line somewhere between H. habilis and H. sapiens sapiens. Some have suggested that it emerged relatively suddenly and completely with H. sapiens sapiens, and this view is consistent with (a) linguistic estimates as to when vocal language emerged, (b) the relatively late "explosion" of manufacture and cultural artifacts such as body ornamentation and cave drawings, and (c) evidence on changes in the vocal apparatus. However, evidence on brain size and developmental patterns of growth suggests an earlier origin and a more continuous evolution. I propose that these scenarios can be reconciled if it is supposed that generative language evolved, perhaps from H. habilis on, as a system of manual gestures, but switched to a predominantly vocal system with H. sapiens sapiens. The subsequent "cultural explosion" can then be attributed to the freeing of the hands from primary involvement in language, so that they could be exploited, along with generativity, for manufacture, art, and other activities.     

Self-regulation and milestones of adult development: intimacy and generativity

In 2 separate studies, the idea is tested that the positive association between self-regulatory capacities and well-being is partly explained by the positive effect self-regulation has on the successful resolution of developmental crises in Eriksonian terms. In Study 1, attentional control, intimacy, and subjective well-being are assessed in 177 young adults. Results show that attentional control fosters intimacy, which in turn is beneficial to subjective well-being. Study 2 has a longitudinal design: Action control, generativity, purpose in life, and Machiavellianism are measured in 163 adults with an interval of 18 months between the 2 testing occasions. Action control is found to promote the development of generative concern, which in turn increases purpose in life. The latter association, however, is further qualified by Machiavellian attitudes. Results are discussed with respect to the role of self-regulation in development and to belief in the species, which Erikson postulated to be active in the development of generativity.     

Trauma, forgiveness and the witnessing dance: making public spaces intimate

In this paper I explore the concept of forgiveness as a response to gross human rights violations. I present a conceptual examination of the effects of massive trauma in relation to what I refer to as the 'unfinished business' of trauma. Using a psychoanalytic framework, I consider the process of 'bearing witness' about trauma and examine how this process opens up the possibility of reciprocal expressions of empathy between victim and perpetrator. I then argue that, in this context of trauma testimony and witnessing, empathy is essential for the development of remorse on the part of perpetrators, and of forgiveness on the part of victims. Using a case study from South Africa's Truth and Reconciliation Commission (TRC) I clarify the relationship between empathy and forgiveness, and show how the restorative model of the TRC can open up an ethical space and create the possibility of transformation for victims, perpetrators and bystanders. In my conclusion I suggest that forgiveness in politics is the only action that holds promise for the repair of brokenness in post-conflict societies, particularly if, as in South Africa, victims have to live together with perpetrators and beneficiaries in the same country.     

Midlife women's generativity and authoritarianism: marriage, motherhood, and 10 years of aging

Generativity and authoritarianism assessed at age 52 were correlated with criterion variables assessed at age 62 in a sample of well-educated women (N = 81). Results indicated that generativity predicted positive personality characteristics, satisfaction with marriage and motherhood, and successful aging. By contrast, although authoritarianism is linked in the literature to endorsing traditional gender roles, authoritarianism was uncorrelated in the current study with happiness about marriage and was negatively related to perceptions of motherhood. Furthermore, authoritarianism was correlated with neuroticism later in life. These data suggest that midlife authoritarianism may be problematic as women transition from their 50s to their 60s. Midlife generativity, in contrast, seems to offer one path to life satisfaction.     

Longitudinal analysis of midlife generativity, intergenerational roles, and caregiving

Items from the California Adult Q-Sort (CAQ) were used to assess psychosocial generativity (E. H. Erikson, 1950) in a sample of educated women at midlife. CAQ scores measured at age 43 demonstrated convergent validity with an inventory measure of generativity assessed at age 53. According to other longitudinal analyses, women who attained a generative stance at age 43 reported greater investment 10 years later in intergenerational roles (e.g., daughter, mother) but not nonintergenerational ones (e.g., friend, sister). Generative women also reported less subjective burden in caring for aging parents and more knowledge about community elder care programs. Further evidence suggests that participants felt embedded in a reciprocal caregiving network in which they themselves were the recipients of care.     

Dispositional forgiveness of self, others, and situations

Six studies regarding forgiveness are presented. The Heartland Forgiveness Scale (HFS), a self-report measure of dispositional forgiveness (with subscales to assess forgiveness of self, others, and situations) was developed and demonstrated good psychometric properties. Forgiveness correlated positively with cognitive flexibility, positive affect, and distraction; it correlated negatively with rumination, vengeance, and hostility. Forgiveness predicted four components of psychological well-being (anger, anxiety, depression, and satisfaction with life); forgiveness of situations accounted for unique variance in these components of psychological well-being. Forgiveness and hostility demonstrated equivalent, inverse associations with relationship duration, and forgiveness accounted for unique variance in relationship satisfaction, even when controlling for trust. Forgiveness level correlated positively with decreased negativity in statements written about transgressions in the present versus the past tense.     

The nature, prevalence and correlates of generativity among men in middle career

Multiple methods were used to explore the character, contexts, and correlates of generativity among 41 men aged 45–55. Generativity in the role of worker was unrelated to generativity in men’s roles as father, citizen and ‘leisurite’. Individuals who were generative in their work reported greater job satisfaction and subjective career success. These associations were stronger for generativity targeting societal well-being and fellow-workers’ growth than for creative/productive generativity. As some theorists have argued, therefore, nurturant forms of generativity may be more adaptive in mid/late career than other varieties, and more indicative of psychosocial maturity. The status of creativity/productivity within the generativity construct seems problematic. Our findings offer qualified support for McAdams and de St Aubin’s (McAdams, D.P., & de St Aubin, E. (1992). A theory of generativity and its assessment through self-report, behavioral acts, and narrative themes in autobiography. Journal of Personality & Social Psychology, 62 (6), 1003–1015) contention that generativity is expressed differentially in the domains of concern, commitment and action, and that the different relationships of these generativity domains to third variables can be interpreted in meaningful ways.