Towards an integrated model of group psychotherapy with the elderly

Three current approaches to the group therapy of the cognitively intact, depressed elderly are reviewed. Examination of the strengths and limitations of these three models--self psychology, developmental considerations such as reminiscing and life review, and cognitive-behavioral therapies--points in the direction of the usefulness of an integrated model. The main objectives of an integrated approach include: stabilization of the individual's sense of self, establishment of interpersonal competence, and enhanced mastery over the affects of depression and demoralization. Clinical illustrations are provided to demonstrate the practical considerations in this model of group therapy.     

Self‐Enhancement on a Self‐Categorization Leash: Evidence for a Dual‐Process Model of First‐ and Third‐Person Perceptions

Research suggests that first‐ and third‐person perceptions are driven by the motive to self‐enhance and cognitive processes involving the perception of social norms. This article proposes and tests a dual‐process model that predicts an interaction between cognition and motivation. Consistent with the model, Experiment 1 (N = 112) showed that self‐enhancement drove influence judgments when messages were normatively neutral—people reported first‐person perceptions for in‐group‐favoring messages and third‐person perceptions for out‐group‐favoring messages. Experiment 2 (N = 208) showed an additive effect when social norms were also in‐group‐enhancing, but showed a decreased effect when social norms and group‐enhancement were discordant. The findings are hard to reconcile with pure motivational or cognitive explanations, but are consistent with the proposed dual‐process model.     

Klaus B: The success story of an entrepreneur - a case study

Interorganizational teams are rapidly becoming more prevalent as a means to improve organizations' responsiveness. To achieve their objective, interorganizational teams must engage in extensive amounts of boundary spanning activity. This study juxtaposed three structural variables, namely team informational diversity, team boundedness, and extrateam links, in an integrated model aimed at promoting our understanding of how to increase interorganizational team boundary spanning activity and its effectiveness. The model was tested with 49 health promotion teams. Our findings indicated that three types of boundary spanning—scouting, ambassadorial, and coordinating—were positively associated with interorganizational team effectiveness. In addition, for team informational diversity, team boundedness, and extrateam links, scouting and ambassadorial activities fully mediated their relationships with team effectiveness; for team boundedness, coordinating activity also fully mediated its relationship with team effectiveness. These findings highlight the importance of incorporating structural considerations into the management of interorganizational teams.     

Self‐Harm Focus Leads to Greater Collective Guilt: The Case of the U.S.‐Iraq Conflict

Collective guilt from harm one's group has caused an out‐group is often undermined because people minimize or legitimize the harm done (i.e., they generate exonerating cognitions). When a group action has harmed both the in‐group and an out‐group, focusing people on “self‐harm”—ways in which the in‐group has harmed itself—may elicit more collective guilt because self‐harm is less likely to be exonerated. In Study 1, American participants who focused on how the invasion of Iraq had harmed the United States expressed greater collective guilt over harm inflicted on the people of Iraq than those who focused on Iraqi suffering. Study 2 showed that this effect is due to reductions in exonerating cognitions among people focused on self‐harm. We consider the implications of these findings for intergroup reconciliation, particularly in situations where two groups have been involved in open conflict.     

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.     

Advances in Neuropsychoanalysis,Attachment Theory,and Trauma Research: Implications for Self Psychology

In 1971, Heinz Kohut, trained in neurology and then psychoanalysis, published The Analysis of the Self, a detailed exposition of the central role of the self in human existence. This classic volume of both twentieth century psychoanalysis and psychology was more than a collection of various clinical observations—rather it represented an overarching integrated theory of the development, structuralization, psychopathogenesis, and psychotherapy of disorders of the self. Although some of these ideas were elaborations of previous psychoanalytic principles, a large number of his concepts, including an emphasis on self rather than ego, signified an innovative departure from mainstream psychoanalysis and yet a truly creative addition to Freud's theory.     

Airless Worlds: The Traumatic Sequelae of Identification with Parental Negation

In this paper I propose the phrase “living in an airless world” to characterize the intrapsychic situation when a child has grown up in circumstances of extreme parental negation (non-recognition). Of the two major dynamics Ferenczi identified as the sequelae of early trauma—“identification with the aggressor” and “splitting of the personality” (dissociation)—the latter has received far more attention in the relational literature than the former. I seek to correct that imbalance by examining in depth the phenomenon of identification with the other’s response to the self—especially its most toxic form, identification with parental negation. Airless world syndrome involves a kind of identificatory bondage to the internalized negating other which is disabling to the senses of self and personal agency and impairs the capacities to think, feel in an integrated way, separate and grieve. Consequently, for patients living in airless worlds, the central unconscious need and preoccupation is to convert their actual parents into true parents who will finally recognize their subjective experience and needs, thereby allowing them, for the first time, psychically to breathe. This understanding, in turn, has implications for how we think about the analytic field in relation to the patient’s developmental, parent-child field. The therapeutic implications of this model are described and illustrated with three clinical examples.     

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.     

A stronger latent‐variable methodology to actual–ideal discrepancy

We introduce a latent actual–ideal discrepancy (LAID) approach based on structural equation models (SEMs) with multiple indicators and empirically weighted variables. In Study 1, we demonstrate with simulated data, the superiority of a weighted approach to discrepancy in comparison to a classic unweighted one. In Study 2, we evaluate the effects of actual and ideal appearance on physical self‐concept and self‐esteem. Actual appearance contributes positively to physical self‐concept and self‐esteem, whereas ideal appearance contributes negatively. In support of multidimensional perspective, actual‐ and ideal‐appearance effects on self‐esteem are substantially—but not completely—mediated by physical self‐concept. Whereas this pattern of results generalises across gender and age, multiple‐group invariance tests show that the effect of actual appearance on physical self‐concept is larger for women than for men. Copyright © 2008 John Wiley & Sons, Ltd.     

Predictors of Early Community Involvement: Advancing the Self and Caring for Others

Recent research on community involvement points to the importance of both agentic (advancing the self) and communal motives (serving others) as key predictors, though few studies have examined both simultaneously. At the same time, research has identified generativity, defined as concern for future generations as a legacy of the self, as particularly relevant for community involvement. Moreover, generativity involves both agentic and communal motives, meaning that advancing personal goals and caring for others are integrated in this construct. Therefore, the purpose of this study was to examine how individual differences in attributes pertaining to self and to others—specifically, self‐esteem, initiative, and empathy—related to both generativity and community involvement. A sample of adolescents (N = 160; 64% female, M_age = 17) and a sample of young adults (N = 237; 84% female, M_age = 20) completed a survey including measures of community involvement and generativity. Generative concern fully mediated the associations between individual differences (self‐esteem, initiative, and empathy) and community involvement, suggesting that the early generativity has a role in fostering capacities and contribution in youth. These developmental indicators pertaining to self and others link to actions that benefit the community through a desire to benefit future generations.     

Fernando Pessoa’s Art of Living: Ironic Multiples,Multiple Ironies

In The Art of Living, Alexander Nehamas argues that Michel de Montaigne, Friedrich Nietzsche, and Michel Foucault undertook a particularist art of living—a unique project of self‐construction. In so doing, argues Nehamas, they based their lives on the life of Socrates, that quintessentially ironic character. To this list of self‐fashioning philosophers, I add Fernando Pessoa, the twentieth‐century Portuguese writer. I argue that Pessoa, via the writings of his heteronyms, also took Socrates as the model for constructing a self. Moreover, Pessoa employed all three kinds of irony that Nehamas argues is present in Plato’s writing, and did so not just to investigate the nature of the self, but to question its very existence. This is Pessoa’s formulation of the problem of the self. But Pessoa also borrowed from Nietzsche’s views on multiplicity, redeploying them in order to fabricate multiple selves. Pessoa’s solution to the problem of the self thus consists in the heteronymic device, which acts as a deus ex machina, unifying the disparate fictional voices and establishing Pessoa as a new, authentic self. Accordingly, Pessoa borrows from both Platonism and anti‐Platonism, distinguishing himself from both, so as to contrive—and simultaneously exemplify—an original art of living.     

AQUINAS'S ARGUMENT AGAINST SELF-HATRED

Aquinas's argument against the possibility of genuine self‐hatred runs counter to modern intuitions about self‐hatred as an explanatorily central notion in psychology, and as an effect of alienation. Aquinas's argument does not deny that persons experience hatred for themselves. It can be read either as the claim that the self‐hater mistakes what she feels toward herself as hatred, or that, though she hates what she believes is her “self,” she actually hates only traits of herself. I argue that the argument fails on both readings. The first reading entails that all passions are really self‐love, and so is incompatible with Aquinas's own “cognitivist” view of what it is that distinguishes specific passions in experience. The second reading entails that persons have no phenomenal access to “self,” rendering self‐reference—how it is that the self can be an intentional object of conscious mental states—a mystery. Augustine's claim, which Aquinas accepts on authority, that all sin originates in inordinate self‐love seems to entail the impossibility of genuine self‐hatred because both thinkers fail to distinguish between two distinct forms of self‐love: amor concupiscentiae and amor benevolentiae.     

When “who we are” and “who I desire to be” appear disconnected: Introducing collective/personal self‐discrepancies and investigating their relations with minority students' psychological health

According to Self‐Discrepancy Theory research, perceiving mismatches between personal aspects of the self‐concept is associated with negative psychological consequences, including depression and anxiety. However, the impact of perceiving mismatches between collective and personal self‐aspects is still unknown. In a first step to address this gap, we introduce collective/personal self‐discrepancies—perceived mismatches between a desired self‐aspect and a collective identity. For cultural minority group members (n = 147), collective/personal self‐discrepancies were associated with more severe anxiety and depression symptoms. Bootstrapping analyses suggest that these relations are mediated by self‐discrepancies experienced at the personal level, but only for group members presenting average or high levels of ethnic identification. This study reaffirms the importance of collective identities, especially as potential antecedents of personal aspects of the self‐concept. The findings are further discussed in terms of their significance for cultural minority group members, who often highly identify with their minority groups.     

Moderators of Social Power Use for In‐Group/Out‐Group Targets: An Experimental Paradigm1

Studies of social power use have frequently employed self‐report instruments that are prone to response bias. In the present study, an experimental design was conducted in which 100 participants were asked to gain compliance from in‐group and out‐group members. We tested whether harsh tactics—often used for elevating self‐image at the dyadic level—also provide a means for gaining advantage at the group level. For this purpose, self‐esteem and self‐efficacy were examined as possible moderators. Findings indicated that self‐esteem interacted with target group: Low self‐esteem participants used harsh tactics more frequently toward in‐group than out‐group members; and moderate and high self‐esteem participants used harsh tactics more frequently toward out‐group than in‐group members. The process involved in this interaction is discussed.     

Beyond the Tools of the Trade: Heidegger and the Intelligibility of Everyday Things

In everyday life, we constantly encounter and deal with useful things without pausing to inquire about the sources of their intelligibility. In Div. I of Being and Time, Heidegger undertakes just such an inquiry. According to a common reading of Heidegger's analysis, the intelligibility of our everyday encounters and dealings with useful things is ultimately constituted by practical self‐understandings (such as being a gardener, shoemaker, teacher, mother, musician, or philosopher). In this paper, I argue that while such practical self‐understandings may be sufficient to constitute the intelligibility of the tools and equipment specific to many practices, these “tools of the trade” are only a small portion of the things we encounter, use, and deal with on a daily basis. Practical self‐understandings cannot similarly account for the intelligibility of the more mundane things—like toothbrushes and sidewalks—used in everyday life. I consider whether an anonymous self‐understanding as “one,” “anyone,” or “no one in particular” —das Man—might play this intelligibility‐constituting role. In examining this possibility, another type of self‐understanding comes to light: cultural identities. I show that the cultural identities into which we are “thrown,” rather than practical identities or das Man, constitute the intelligibility of the abundance of mundane things that fill our everyday lives. Finally, I spell out how this finding bears on our understanding of Heidegger's notion of authenticity.     

Are You What Your Avatar Eats? Health-Behavior Effects of Avatar-Manifested Self-Concept

Drawing on the self-concept activation and goal-priming account of the priming effect, this study examined how self-concept—i.e., ideal self, ought self, and actual self—can be harnessed as a model for avatar customization in digital games to promote healthy-eating behavior. Female participants (N = 133) customized an avatar in a digital game to reflect either the ideal, ought, or actual self. Participants then selected food items for their avatar within the digital game as well as food items for themselves to eat afterward. Results suggest that for participants using an ought-self avatar, the extent to which they were conscious of their health was positively related to healthier food choice both within and after playing the game. No such effect emerged for participants who used an ideal- or actual-self avatar, indicating that participants formed the goal of being healthy only with regard to the ought self. This study demonstrates that avatar customization in a digital game can serve a regulatory function by representing individuals’ duties and responsibilities, thus, causing them to adopt such attributes manifested in their avatar during and after the game.     

Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self‐attributions across cultural groups, by comparing samples from an independent country (USA) and a diverse set of interdependent countries (Russia, Singapore, and Colombia). Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good.     

Self‐confidence,anxiety, and post‐purchase dissonance: a panel study

This study proposes an integrated conceptual model of the antecedents of post‐purchase dissonance. Data were gathered via a two‐stage panel study among consumers who made purchase of technology items. Study results demonstrate that consumer chronic characteristics (i.e., trait anxiety and generalized self‐confidence) not only directly influence post‐purchase dissonance positively and negatively but also are mediated by consumers' temporary feelings (i.e., state anxiety and specific self‐confidence) toward a purchase situation, and then indirectly influence post‐purchase dissonance positively and negatively. Trait anxiety positively influences state anxiety and that generalized self‐confidence and specific self‐confidence negatively influence state anxiety. Furthermore, trait anxiety appears to negatively influence specific self‐confidence, and generalized self‐confidence appears to negatively influence trait anxiety and positively influence specific self‐confidence.     

Optimism and realism: A review of self‐efficacy from a cross‐cultural perspective

T his review critically examines much of the research investigating self‐efficacy beliefs through cross‐cultural comparisons. Two sets of cross‐cultural comparison groups are examined: Asian (or immigrant Asian) versus Western, and Eastern European versus Western European and American groups. After an introduction to self‐efficacy theory, some cross‐cultural aspects of self and self‐beliefs are discussed, and the cultural dimensions of individualism and collectivism are introduced. Analysis of the articles focuses on differences in levels of efficacy beliefs, calibration of beliefs with performance, methodological problems, and implications for practice. Almost all of the 20 studies reviewed found efficacy beliefs to be lower for non‐Western cultural groups, but in some cases these lower beliefs were more predictive of subsequent functioning. There is some evidence that the mean efficacy beliefs of a cultural group are modified through immigration or political changes. For some non‐Western groups, collective efficacy appears to operate in much the same way as self‐efficacy operates for Western groups. Realistic—as opposed to optimistic—efficacy beliefs do not necessarily predict poor performance for all cultural groups, as has been suggested by self‐efficacy theory. Only a minority of the studies included measurement of cultural dimensions such as individualism and collectivism, although most of the studies based conclusions on assumed cultural differences. In some cases, self‐efficacy was poorly defined and bore little resemblance to theoretically derived definitions. Conclusions from this research have implications especially for applied settings in education and business: Efficacy beliefs and performance appear to be enhanced when training approaches are congruent with the individual's sense of self. Lower levels of self‐efficacy beliefs found in some collectivist groups do not always signify lower subsequent performance, but are instead reflective of differing construals of self.