Mirror,mirror on the wall,which form of narcissist knows self and others best of all?

We examined the relationships of narcissism and its various facets with measures of cognition, such as perspective-taking/theory of mind, emotional intelligence, empathy, and systemizing, in a non-clinical sample of 368 undergraduate students. Social and physical causal reasoning was assessed using a novel procedure, which allowed for a thorough examination of participants’ attributions of causes to social and non-social events. Results revealed that individuals high in grandiosity scored higher on measures of social reasoning, emotional intelligence, perspective-taking, systemizing, and empathy. Other facets of narcissism, as well as the overall construct of narcissism, were negatively associated with emotional intelligence, empathy, and perspective-taking. These results suggest that the facets of narcissism may differ considerably in their associations with various aspects of social cognition, which should prompt researchers to further examine the heterogeneous nature of narcissism.     

Mirror,mirror on the wall,who is the fairest dancer of them all? A naturalistic lens model study on the judgment of dance performance

Success as a dancer is closely associated with positive dance judgments by perceivers. Although dancers’ physical appearance (attractiveness, style) might affect dance judgments beyond dance-specific attributes (technique, expression), they have largely been unconsidered in previous studies. To contribute to a comprehensive explanation of real-life dance judgments, we applied the lens model, an approach explicitly developed to explain the emergence of social judgments by multiple attributes. Therefore, video-records of 70 solo performances were (1) rated regarding dancers’ physical appearance, technique, and expression and (2) judged by 33 perceivers. Results of cross-classified mixed-effects models revealed that attributes of all domains were significantly related to dance judgements. Considered simultaneously, however, only dance-specific attributes contributed to the prediction of dance judgments. Additional moderation analyses underscored the importance of perceivers’ expertise in judging dance. We discuss the lens model as suitable framework for a naturalistic approach to the study of aesthetic experiences and sports performances.     

Mirror,mirror, on the wall,who is the most masculine of them all? The Dark Triad,masculinity, and women’s mate choice

Although the Dark Triad of personality (i.e., Machiavellianism, narcissism, and psychopathy) has been researched widely, few studies have looked at women’s preferences for men who are high and low in Dark Triad. Further, it is not clear what the relationships between the Dark Triad and facial masculinity are. We investigated female preference for computer manipulated Dark Triad male faces in two on-line studies (Study 1: n = 125; Study 2: n = 1633). We found that women rated the high psychopathy and narcissistic faces the most masculine (Study 1). We also found that women showed a low preference for the high morphs in both long and short term relationships, and that preference for masculinity was correlated with a preference for narcissism (Study 2). We discuss the results in terms of male and female mating strategies.     

Mirror,mirror on the wall,who’s the fairest of them all? Thinking that one is attractive increases the tendency to support inequality

Five studies tested the hypothesis that self-perceived attractiveness shapes people’s perceptions of their social class (subjective SES), which, in turn, shape how people respond to inequality and social hierarchies. Study 1 found that self-perceived attractiveness was associated with support for group-based dominance and belief in legitimizing ideologies, and that these relationships were mediated by subjective social class. Subsequent experiments showed that higher self-perceived attractiveness increased subjective SES, which in turn, increased SDO (Study 2 and Study 5); promoted stronger beliefs in dispositional causes of inequality (Study 3); and reduced donations to a movement advocating for social equality (Study 4). By contrast, lower self-perceived attractiveness decreased subjective SES, which in turn, led to a greater tendency to reject social hierarchies and to construe inequality in terms of contextual causes. These effects emerged even after controlling for power, status, and self-esteem, and were not simply driven by inducing people to see themselves positively on desirable traits (Study 4 and Study 5).     

What fits into a mirror: Naïve beliefs about the field of view

Research on na?ve physics and na?ve optics have shown that people hold surprising beliefs about everyday phenomena that are in contrast with what they see. In this article, we investigated what adults expect to be the field of view of a mirror from various viewpoints. The studies presented here confirm that humans have difficulty dealing with the role of the viewpoint in reflections and consistently prove that predictions are dominated by two patterns and a frontal bias. The majority of adults correctly predict that, from a central viewpoint, the space reflected in a mirror expands beyond the orthogonal projections to both its edges. For eccentric viewpoints, half of the participants expected a different (correct) behavior, while the other half also predicted, in this case, expansion at both edges. This means that, contrary to what happens in reality, they expected the mirror to show the space that is orthogonally in front of it and also beyond it, whatever the position of the observer (frontal bias). The error also persisted after the observation of a real reflection. However, this was not found to be true with windows. Performance improved when participants were asked to recognize the correct answer out of a series of alternatives (in this condition, only a quantitative error persisted). In both tasks (production and recognition of the correct response), people relied on imagination or memory and not on the application of the optical rule that angle of reflection equals the angle of incidence. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Programmed to learn? The ontogeny of mirror neurons

Mirror neurons are increasingly recognized as a crucial substrate for many developmental processes, including imitation and social learning. Although there has been considerable progress in describing their function and localization in the primate and adult human brain, we still know little about their ontogeny. The idea that mirror neurons result from Hebbian learning while the child observes/hears his/her own actions has received remarkable empirical support in recent years. Here we add a new element to this proposal, by suggesting that the infant's perceptual‐motor system is optimized to provide the brain with the correct input for Hebbian learning, thus facilitating the association between the perception of actions and their corresponding motor programs. We review evidence that infants (1) have a marked visual preference for hands, (2) show cyclic movement patterns with a frequency that could be in the optimal range for enhanced Hebbian learning, and (3) show synchronized theta EEG (also known to favour synaptic Hebbian learning) in mirror cortical areas during self‐observation of grasping. These conditions, taken together, would allow mirror neurons for manual actions to develop quickly and reliably through experiential canalization. Our hypothesis provides a plausible pathway for the emergence of mirror neurons that integrates learning with genetic pre‐programming, suggesting new avenues for research on the link between synaptic processes and behaviour in ontogeny.     

Mirror,mirror - Does the fitness club industry have a body image problem?

The primary aim of the present study was to report longitudinal data on body image across the first year of gym engagement. Second, we aimed to compare body image among those who reported regular use of the fitness club (≥2 sessions/week) with those who did not (≤1exercise session/week or no exercise/dropout), as well as between genders and Body Mass Index groups (BMI<25 and BMI≥25) at membership start-up. Novice exercisers (n = 250) from 25 fitness clubs in Oslo (Norway) responded to an online questionnaire at start-up, three, six and 12-months follow-up, with a high response rate (100%, 89.6%, 85.2% and 74.8%). The questionnaire covered background/health information and exercise involvement. A modified Multidimensional Body Self Relations Questionnaire Appearance Scales (MBSRQ-AS), comprising five subscales (appearance satisfaction, appearance investment, weight-related attitude, self-classified weight and Body Areas Satisfaction Scale (BASS), was used to gather repeated measures of body image. Data were analysed separately for each subscale and as a body image total score, using a linear mixed model adjusted for baseline, gender and BMI. We found differences in body image total score reported at six months when compared with onset (0.04, 95% CI 0.005–0.078, p = 0.024), whereas the subscale appearance satisfaction was different at three (0.08, 95% CI 0.015–0.164, p = 0.018), six (0.11, 95% CI 0.039–0.197, p = 0.003) and twelve (0.10, 95% CI 0.021–0.179, p = 0.013) months when compared with onset. Also the subscale BASS was different at three (0.17, 95% CI 0.009–0.255, p < 0.001), six (0.21, 95% CI 0.127–0.301, p < 0.001) and twelve (0.26, 95% CI 0.143–0.388, p < 0.001). Participants adhering to regular exercise (≥2 times weekly) had better outcomes on total body image than those who exercised less frequently or irregularly (three: 2.94 vs. 2.83, p = 0.027 and 12-months: 2.97 vs. 2.85, p = 0.028).At membership start-up, being male (p < 0.001) and having a BMI<25 (p = 0.003), were the strongest factors associated with reporting a higher score on total body image. In conclusion, we found improved body area and appearance satisfaction in novice exercisers across the first year of fitness club membership.     

“The object in the mirror of genetic transcendentalism: Lacan’s objet petit a between visibility and invisibility,”

One of the more superficially perplexing features of Lacan’s notion of objet petit a is the fact that he simultaneously characterizes it as both non-specularizable (i.e., incapable of being captured in spatio-temporal representations) and specular (i.e., incarnated in visible avatars). This assignment of the apparently contradictory attributes of visibility and invisibility to object a is a reflection of this object’s strange position at the intersection of transcendental and empirical dimensions. Indeed, this object, which Lacan holds up as his central psychoanalytic discovery, raises important philosophical questions about the transcendental-empirical distinction, arguably short-circuiting in interesting, productive ways this dichotomy and many of its permutations. This article seeks to achieve two aims: one, to clarify how and why Lacan situates object a between the specular and the non-specular; and, two, to extract from the results of this clarification a preliminary sketch of a post-Lacanian transcendentalism that is also thoroughly materialist.     

The “concept of time” and the “being of the clock”: Bergson, Einstein, Heidegger, and the interrogation of the temporality of modernism

The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological analysis of Da-sein, as human being-in-the-world. Second, in this the ‘concept of time’ gives way to the analysis of the ‘being of the clock.’ What is this being of the clock that makes evident the fundamental temporality of Da-sein? This question is rehearsed in Division Two of Being and Time. My claim is that the fundamental insight into the nature of time revealed by the encounter between Bergson and Einstein is that time extemporizes itself. Temporality “is” not a being but a process that temporalizes itself, precisely because it “is not.”     

Do mirror neurons explain misattribution of emotions in music?

It is speculated that certain listeners' misattribution of anger in the music of avant garde jazz saxophonists could be explained by the activity of mirror neurons. There is a neurological basis for the human tendency to imitate what is perceived in another person. This may lead to an inference that whatever comparable activity would be required to achieve a similar condition in the imitator is the condition being experienced by the person being imitated.     

Cracking the mirror: on Kierkegaard’s concerns about friendship

In this article, I offer a brief account of some of Kierkegaard’s key concerns about friendship: its “preferential” nature and its being a form of self-love. Kierkegaard’s endorsement of the ancient idea of the friend as “second self” involves a common but misguided assumption: that friendship depends largely upon likeness between friends. This focus obscures a vitally important element, highlighted by the so-called “drawing” view of friendship. Once this is emphasized, we can see a significant aspect - though by no means all - of Kierkegaard’s worry as misplaced. However, the “drawing” view also enables us to begin to see what a “Kierkegaardian” friendship might look like.     

Managed care at the bedside: how do we look in the moral mirror?

Managed care per se is a morally neutral concept; however, as practiced today, it raises serious ethical issues at the clinical, managerial, and social levels. This essay focuses on the ethical issues that arise at the bedside, looking first at the ethical conflicts faced by the physician who is charged with responsibility for care of the patient and then turning to the way in which managed care exacts costs that are measured not in dollars but in compromises in the caring dimensions of the patient-physician relationship.     

Spirituality,the opiate of scholars of religion?

This review discusses Craig Martin’s approach to religious individualism and more widely the ways in which social scientists can make sense of individuals’ identities, beliefs and practice, as these seem more volatile and eclectic than ever. In particular, it is interested in the ‘critical’ study of religion developed in Capitalizing Religion. This review underscores the convergence between this book and other recent works regarding epistemological weaknesses affecting the contemporary study of religion (and in particular the ‘paradigm of spirituality’). It discusses Martin’s original contributions – in particular, a critical analysis of the ideological origins and biases underlying the categorisation of freely chosen spirituality vs. coercive religion. Finally, this review tries to further Capitalizing Religion’s argument by drawing on my own empirical work on the popularisation of meditation, yoga and kabbalah, sharing Martin’s critical approach and interest for the ways in which social structure and cultural norms affect individuals’ religious life.     

A new member of the family? The continuum of being,artificial intelligence,and the image of God

Abstract

Are the scientific and religious definitions of life irreconcilable or do they overlap in significant areas? What is life? Religion seems to imply that there is a qualitative distinction between human beings and the rest of creation; however, there is a strong tradition in Christianity and in Eastern thought that suggests that the natural world also has a relationship with God. Human dominion over other parts of creation exists, but does not obviate this connection, nor give humans a circle unto themselves. The concept of humans being created in the image of God can be used to explain why we might believe humans are in a circle unto themselves, yet we can expand this concept to include artificially intelligent computers, a new potential member of the cognitive family. Our quest for artificial intelligence tells us both what we value in our humanity, and how we might extend that valuation to the rest of creation.     

Mirror mirror on the ward: who is the unfairest of them all? Reflections on reflective practice groups in acute psychiatric settings

Consultant psychiatrists in medical psychotherapy, adult psychotherapists, child and adolescent psychotherapists and clinical psychologists increasingly complement their direct therapeutic activity with applications of their psychotherapeutic thinking in acute mental health work through facilitating reflective practice groups for staff working in mental health teams. The authors offer their reflections on facilitating National Health Service reflective practice groups using the metaphor of a mirrored dialogue between patient and professional, and professional and institution as a basis for informing the development of reflective practice for colleagues. Their reflections are based on working on three acute in-patient wards, in a crisis resolution team and in community mental health teams. They describe the practicalities of setting up and facilitating reflective practice groups, and offer insights into some of the issues that arise in reflective practice groups. They conclude that these groups are mutually beneficial in forging links between psychotherapy professionals and professionals working in other disciplines and areas of mental health. Facilitating these groups often requires a challenging adaptation of technique, which will not suit all psychotherapists, as well as a wider understanding of organisational dynamics and the interplay between clinicians and management.     

Images of the disciplining of psychology, 1890–1940

Over the course of psychology’s first several decades, the language used to convey the subject matter gradually shifted from being free and literary to being strictly constrained and disciplined by increasingly focused theoretical demands. The project described here, “Disciplining Psychology,” aimed to depict this transformation by generating images of the faces of three highly influential psychologists—William James, Sigmund Freud, and B. F. Skinner. Each image is composed of the words used in one of each individual’s most important books. The tightening of the disciplinary vocabulary is revealed in the differences among the three arrays of words themselves, but I have also striven to reflect it in the aesthetic aspects of each image. The method used here could easily be extended to a wider array of authors, texts, and psychological topics.     

Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World,in the First Discussion of the Incoherence of the Philosophers

In the Incoherence of the Philosophers, Abu Hamid al-Ghazali (1058-1111) raised objections against the doctrine of the ‘philosophers’ (represented chiefly by al-Farabi and Ibn Sina) on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this paper, I will examine the relevant text of the Incoherence of the Philosophers, in order to clarify the nature of Al-Ghazali’s position in relation to the second proof. I will explain why Al-Ghazali cannot adopt what I refer to as the ‘naïve’ theological position, according to which God temporally preceded the world. Instead, Al-Ghazali concurs with the philosophers that time is the measure of motion, but he asserts that time was created with the world, both having a beginning before which there was no time. God, on the other hand, is not temporally prior to the world, but neither is he simultaneous, as the second proof supposes. As timelessly eternal, God bears no temporal relation to the world at all. In conclusion, I describe what I refer to as a naïve philosophical position, which is entailed by the second proof, but distinct from both Al-Ghazali’s position and that adopted by Ibn Rushd in his critique of Al-Ghazali in the Incoherence of the Incoherence. I argue that this naïve philosophical position (and thus, the second proof) is incoherent.