Temporal reticence of the self: who can know <Emphasis Type="Italic">my self</Emphasis>?

In this study, I will elaborate and extend the theoretical framework of the presentational self (Komatsu, Human Development 53:208–228, 2010) that finds the self in two aspects of our interaction with others or objects. From this perspective, the self is not an internal entity, a representation that can be revealed voluntarily when directly queried by researchers (e.g., through items of a questionnaire or an interview), but is what emerges from constantly relating with the immediate environment. The process structure of being in the environment that emerges in this relationship is the presentational self, which both an external observer and the person him/herself can detect but not necessarily describe in words. For further elaboration, first, I clarify that the triangular relationship between a study participant, others or objects, and observing researchers, which is essential in the presentational self, is also common in the methodological presuppositions of existing psychological studies on the self. Second, I apply the framework to a daily activity of oral storytelling in a Japanese elementary school, where the emergence of children’s self is observable through sequences of organized interactions with others. From these discussions, I demonstrate both the theoretical and practical importance of considering the self to refer to the relationships that we constantly create in our daily life.     

Self‐Compassion,Self‐Esteem,and Well‐Being

This article focuses on the construct of self‐compassion and how it differs from self‐esteem. First, it discusses the fact that while self‐esteem is related to psychological well‐being, the pursuit of high self‐esteem can be problematic. Next it presents another way to feel good about oneself: self‐compassion. Self‐compassion entails treating oneself with kindness, recognizing one’s shared humanity, and being mindful when considering negative aspects of oneself. Finally, this article suggests that self‐compassion may offer similar mental health benefits as self‐esteem, but with fewer downsides. Research is presented which shows that self‐compassion provides greater emotional resilience and stability than self‐esteem, but involves less self‐evaluation, ego‐defensiveness, and self‐enhancement than self‐esteem. Whereas self‐esteem entails evaluating oneself positively and often involves the need to be special and above average, self‐compassion does not entail self‐evaluation or comparisons with others. Rather, it is a kind, connected, and clear‐sighted way of relating to ourselves even in instances of failure, perceived inadequacy, and imperfection.     

The sense of diachronic personal identity

In this paper, I first consider a famous objection that the standard interpretation of the Lockean account of diachronicity (i.e., one’s sense of personal identity over time) via psychological connectedness falls prey to breaks in one’s personal narrative. I argue that recent case studies show that while this critique may hold with regard to some long-term autobiographical self-knowledge (e.g., episodic memory), it carries less warrant with respect to accounts based on trait-relevant, semantic self-knowledge. The second issue I address concerns the question of diachronicity from the vantage point that there are (at least) two aspects of self—the self of psycho-physical instantiation (what I term the epistemological self) and the self of first person subjectivity (what I term the ontological self; for discussion, see Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). Each is held to be a necessary component of selfhood, and, in interaction, they are appear jointly sufficient for a synchronic sense of self (Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). As pertains to diachronicity, by contrast, I contend that while the epistemological self, by itself, is precariously situated to do the work required by a coherent theory of personal identity across time, the ontological self may be better positioned to take up the challenge.     

Beyond compassion: on Nietzsche’s moral therapy in <Emphasis Type="Italic">Dawn</Emphasis>

In this essay I seek to show that a philosophy of modesty informs core aspects of both Nietzsche’s critique of morality and what he intends to replace morality with, namely, an ethics of self-cultivation. To demonstrate this I focus on Dawn: Thoughts on the Prejudices of Morality, a largely neglected text in his corpus where Nietzsche carries out a quite wide-ranging critique of morality, including Mitleid. It is one of Nietzsche’s most experimental works and is best read, I claim, as an Epicurean-inspired critique of the present and an exercise in moral therapy. In the opening sections I draw attention to the wider social dimension of the text and its concern with a morality of compassion, which is rarely done in the literature. I then turn to highlighting Nietzsche’s “Epicurean moment,” followed by two sections on Nietzsche on the self in which I aim to bring to light his ethics of self-cultivation and show in what ways his revaluation makes central to ethics a modest egoism and care of self. In the conclusion to the essay I provide a contrast between Nietzsche and Kant and deal with reservations readers might have about his ethics. Overall, the essay seeks to make a contribution to an appreciation of Dawn as a work of moral therapy.     

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.     

The Role of Social Support,Being Present,and Self‐kindness in University Student Psychological Distress

Objective

Self‐kindness, which is thought to be part of self‐compassion, has the potential to contribute to mental health, as well as serve as a focus for interventions. However, little attention has been given to the potential role of self‐kindness specifically, especially in the context of mindful presence and available social support, in buffering distress.

Method

Structural equation modelling was used to test a theoretically based model of how these factors relate to each other and psychological distress. Participants were 592 Australian university students.

Results

Results confirmed our hypotheses, showing that: (a) receiving social support is important to the capacity for self‐kindness both directly and indirectly through the ability to “be present,” and (b) the relationship between social support and psychological distress is partially mediated by the practices of self‐kindness and being present. The model of social support, being present, and self‐kindness accounted for half the variance in psychological distress. With the addition of stressors, a regression model explained a total of 62% of the variance.

Conclusions

These findings have implications for understanding the construct of self‐kindness and its role in the development of interventions to improve student success.     

Self-reflective transformational-transformative co-ordinations of the psychological

I first reflect critically on various aspects of the hegemonic Psychology that are relevant to the discussions on pluralism. I then offer the Self-reflective transformational-transformative Worldview in order to find ways for the psychological. I outline only few inter-related notions of this seriously pluralistic radical (post)metaphysical and (post)metatheoretical orientation that is grounded in principle. For example, (i) I delineate the three inter-dependent and indispensible realms of the psychological that are highly differentiated in terms of their ontology-epistemology-semantics, intra-paradigmatic dialectical negotiations between their micro- and macro-poles in their own times, and other characteristics of their dialectically communicational and time-dependent self-organizing complex systems.(ii) I introduce the Triopus as a generic and contextually contingent metaphor of this conceptual matrix in place of the traditional ‘unit of analysis’. (iii) I suggest, against the ‘unity of knowledge’, further alternative hermeneutics such as Transformational Trialectics, Transformative Triangulation, and Reflexive Consilience to the dialogue on pluralism towards relational and coherently connected co-ordinations in psychological studies.     

Compassion‐Based Meditation in African Americans: Self‐Criticism Mediates Changes in Depression

This study examines self‐criticism as a mechanism through which compassion meditation reduces depressive symptoms in low‐income African American men and women (N  = 59) who had recently attempted suicide. After completing several measures, including the Levels of Self‐Criticism Scale and Beck Depression Inventory‐II , participants were randomly assigned to receive either a six‐session compassion meditation (CM ) group (Grady Compassion and Meditation Program) or a six‐session support group. As predicted, path analysis results showed that treatment condition led to changes in self‐criticism from pre‐ to posttreatment, with those receiving CM showing greater reductions in levels of self‐criticism than those randomized to the support group. Path analyses also revealed that changes in self‐criticism fully mediated the link between condition and changes in depressive symptoms. These findings highlight the importance and value of targeting levels of self‐criticism in compassion‐based interventions to reduce the depressive symptoms of suicidal African Americans.     

Self‐Compassion as a Facet of Neuroticism? A Reply to the Comments of Neff,Tóth‐Király,and Colosimo (2018)

In this paper, we respond to comments by Neff et al. (2018) made about our finding that the negative dimensions of self‐compassion were redundant with facets of neuroticism (rs ≥ 0.85; Pfattheicher et al., 2017) and not incrementally valid. We first provide epistemological guidance for establishing psychological constructs, namely, three hurdles that new constructs must pass: theoretically and empirically sound measurement, discriminant validity, and incremental validity—and then apply these guidelines to the self‐compassion scale. We then outline that the critique of Neff et al. (2018) is contestable. We question their decisions concerning data‐analytic methods that help them to circumvent instead of passing the outlined hurdles. In a reanalysis of the data provided by Neff et al. (2018), we point to several conceptual and psychometric problems and conclude that self‐compassion does not overcome the outlined hurdles. Instead, we show that our initial critique of the self‐compassion scale holds and that its dimensions are best considered facets of neuroticism. © 2018 European Association of Personality Psychology     

A pilot exploration of the use of compassionate images in a group of self‐critical people

Self‐criticism has long been associated with a variety of psychological problems and is often a key focus for intervention in psychotherapy. Recent work has suggested that self‐critics have underelaborated and underdeveloped capacities for compassionate self‐soothing and warmth. This pilot study developed a diary for monitoring self‐attacking and self‐soothing thoughts and images. It also explored the personal experiences of a group of volunteer self‐critics from the local depression support group who were given training in self‐soothing and self‐compassion. Although using small numbers, this study suggests the potential value of developing more complex methodologies for studying the capacity for self‐compassion, interventions to increase self‐compassion (including imagery techniques), and their effects on mental health.     

EMPATHY AND THE EVOLUTION OF COMPASSION: FROM DEEP HISTORY TO INFUSED VIRTUE

This article poses a challenge to contemporary theories in psychology that portray empathy as a negative force in the moral life. Instead, drawing on alternative psychological and philosophical literature, especially Martha Nussbaum, I argue that empathy is related to the virtue of compassion and therefore crucial for moral action. Evidence for evolutionary anthropological accounts of compassion in early hominins provides additional arguments for its positive value in deep human history. I discuss this work alongside Thomistic notions of practical wisdom, compassion, misericordia, and the importance of reason in the moral life. The tension between “bottom up” accounts of empathy and that according to a theological interpretation of “infused” virtues also needs to be addressed. From a secular perspective, infused virtue is a projection of the ideal moral life, but from a theological perspective, it is a way of understanding how human capacities through the action of grace can reach beyond what seem to be the limits of psychological moral identity.     

Self-compassion,social rank,and psychological distress in athletes of varying competitive levels

BackgroundSelf-Compassion may be seen as a concept contrary to the aims of athletes engaged in competitive sport. This could be accentuated at more elite levels, where athletes may view concepts like self-criticism and self-judgement as more important for improvement.ObjectivesThe current study aimed to better understand how athletes of different competitive levels (from social to international) relate to concepts of self-compassion. Further, we aimed to explore how factors relating to social rank and self-compassion contribute to psychological distress.DesignCross-sectional online survey.MethodAn online survey was distributed, including the following validated questionnaires: Depression Anxiety and Stress Scales, the Self-Compassion Scale, Fears of Compassion Scales, Social Comparison Scale, Forms of Self-Criticising/Attacking & Self-Reassuring Scale, and the Striving to Avoid Inferiority Scale.ResultsTwo hundred and fifty-three participants responded to the survey, including 115 recreational and 79 competitive athletes. There were no differences between groups on any measure of compassion or social rank. In a multiple linear regression model, lower self-compassion, higher fears of compassion (for self), and higher feelings of inadequacy predicted more pronounced psychological distress in athletes.ConclusionsContrary to expectation, the results suggest that even highly elite athletes may be open to using self-compassion. Given that reduced self-compassion and sense of social rank contributed to psychological distress in athletes, the results suggest that compassion-based approaches to treating psychological distress in this population may be valid.     

Biosocial selfhood: overcoming the ‘body-social problem’ within the individuation of the human self

In a recent paper, Kyselo (2014) argues that an enactive approach to selfhood can overcome ‘the body-social problem’: “the question for philosophy of cognitive science about how bodily and social aspects figure in the individuation of the human individual self” (Kyselo 2014, p. 4; see also Kyselo and Di Paolo (2013)). Kyselo’s claim is that we should conceive of the human self as a socially enacted phenomenon that is bodily mediated. Whilst there is much to be praised about this claim, I will demonstrate in this paper that such a conception of self ultimately leads to a strained interpretation of how bodily and social processes are related. To this end, I will begin the paper by elucidating the body-social problem as it appears in modern cognitive science and then expounding Kyselo’s solution, which relies on a novel interpretation of Jonas’s (1966/2001) concept of needful freedom. In response to this solution, I will highlight two problems which Kyselo’s account cannot overcome in its current state. I will argue that a more satisfactory solution to the body-social problem involves a re-conception of the human body as irrevocably socially constituted and the human social world as irrevocably bodily constituted. On this view, even the most minimal sense of selfhood cannot privilege either bodily or social processes; instead, the two are ontologically entwined such that humans are biosocial selves.     

Old Wine in New Bottles? The Case of Self‐compassion and Neuroticism

Research on self‐compassion, which is defined as being understanding and kind to oneself when confronted with negative experiences, has produced an impressive number of articles in recent years. This research shows that individual differences in self‐compassion, as measured by the Self‐Compassion Scale (SCS), are positively related to life satisfaction, health and social functioning. However, a critical and systematic test of self‐compassion from a personality perspective has not yet conducted so far. In the present study (N = 576), we (i) tested the factor structure of the SCS, (ii) examined the distinctiveness of self‐compassion with regard to the five‐factor model of personality, focusing on neuroticism, and (iii) tested the incremental predictive power of self‐compassion beyond the five‐factor model in the context of life satisfaction. Confirmatory factor analyses supported a two‐factor plus six facets solution of self‐compassion (a positive factor and a negative factor). Additional analyses revealed that the negative factor was redundant with facets of neuroticism (rs ≥ .85), whereas the positive factor had some unique variance left. However, neither the negative factor nor the positive factor could explain substantial incremental variance in life satisfaction beyond neuroticism. Recommendations for how to use the SCS are provided, and the future of research on self‐compassion is discussed. Copyright © 2017 European Association of Personality Psychology     

Mindfulness Among Genetic Counselors Is Associated with Increased Empathy and Work Engagement and Decreased Burnout and Compassion Fatigue

Genetic counselors experience high rates of compassion fatigue and an elevated risk for burnout, both of which can negatively impact patient care and retention in the profession. In other healthcare professions, mindfulness training has been successfully used to address similar negative psychological sequelae and to bolster empathy, which is the foundation of our counseling work. We aimed to assess associations between mindfulness and key professional variables, including burnout, compassion fatigue, work engagement, and empathy. Data were collected via an anonymous, online survey that included validated measures of mindfulness and these key professional variables. The survey was completed by 441 genetic counselors involved in direct patient care. Half of the respondents (50.1%) reported engaging in yoga, meditation, and/or breathing exercises. Mindfulness was positively correlated with work engagement (r?=?0.24, p?<?0.001) and empathy (as measured through four subscales: perspective taking (r?=?0.15, p?=?0.002), empathic concern (r?=?0.11, p?=?0.03), fantasy (r?=???0.11, p?=?0.03) and personal distress (r?=???0.15, p?=?0.001)). Mindfulness was negatively correlated with compassion fatigue (r?=???0.48, p?<?0.001) and burnout (r?=???0.50, p?<?0.001). Given these findings, mindfulness training may be a valuable addition to graduate and continuing education for genetic counselors. The integration of mindfulness into the genetic counseling field will likely improve professional morale and well-being, while promoting workforce retention and bolstering the relational and counseling aspects of our clinical work.     

An open trial of mindfulness‐based stress reduction for young adults with social anxiety disorder

The present study investigated mindfulness‐based stress reduction (MBSR) for young adults with a social anxiety disorder (SAD) in an open trial. Fifty‐three young adults in a higher education setting underwent a standard eight‐week MBSR program. Eight participants (15%) did not complete the program. Participants reported significant reductions in SAD symptoms and global psychological distress, as well as increases in mindfulness, self‐compassion, and self‐esteem. Using intention‐to‐treat (ITT) analyses, effect sizes ranged from large to moderate for SAD symptoms (Cohen's d = 0.80) and global psychological distress (d = 0.61). Completer analyses yielded large effect sizes for SAD symptoms (d = 0.96) and global psychological distress (d = 0.81). The largest effect sizes were found for self‐compassion (d = 1.49) and mindfulness (d = 1.35). Two thirds of the participants who were in the clinical range at pretreatment reported either clinically significant change (37%) or reliable improvement (31%) on SAD symptoms after completing the MBSR program, and almost two thirds reported either clinically significant change (37%) or reliable improvement (26%) on global psychological distress. MBSR may be a beneficial intervention for young adults in higher education with SAD, and there is a need for more research on mindfulness and acceptance‐based interventions for SAD.     

Exploring the social side of self‐compassion: Relations with empathy and outgroup attitudes

Self‐compassion is a disposition involving compassionate attitudes toward the self when facing difficulties. We argued that specific self‐compassion components might influence indicators of openness to others, such as empathy and outgroup attitudes. We hypothesized that the component called common humanity versus isolation, involving the acknowledgement that one's sufferings are shared with all the other humans, would be positively related to the other‐oriented aspects of empathy, perspective taking and empathic concern, and to improved outgroup attitudes. We also hypothesized that the mindfulness versus over‐identification component, i.e., having a balanced view of one's situation avoiding exaggerations, would be associated with lowered personal distress. In three studies, with three independent samples, we regressed empathy and outgroup attitudes on self‐compassion components, while controlling for concurrent predictors such as self‐construal and attachment styles. Results supported our hypotheses, suggesting that improvements in empathy and outgroup attitudes may be fostered by positive individual dispositions.     

Integrity and the Value of an Integrated Self

What is integrity and why is it valuable? One account of the nature of integrity, proposed by John Cottingham amongst others, is The Integrated Self View. On this account integrity is a formal relation of coherence between various aspects of a person. One problem that has been raised against this account is that it isn’t obvious that it can account for the value of integrity. In this paper I will respond to this problem by providing an account of the value of an integrated self. I will do so by first looking closely at two examples from literature: John Sassal in John Berger’s A Fortunate Man and Tetrius Lydgate in George Eliot’s Middlemarch. Based on my comparison of these two case studies I will argue that an integrated self is valuable as it makes people more likely to act in line with their moral judgements.     

<Emphasis Type="Italic">Jeong-han</Emphasis> as a Korean Culture-Bound Narcissism: Dealing with <Emphasis Type="Italic">Jeong-han</Emphasis> Through <Emphasis Type="Italic">Jeong</Emphasis>-Dynamics

This article explores a Korean culture-bound emotion called jeong-han, which shares similarities with narcissism and depression in terms of causes, formation processes, emotions, cognitions, and neurotic sufferings. This article has three main goals: 1) to report and describe the presence and experience of jeong-han among contemporary Koreans; 2) to compare jeong-han with narcissism and depression; and 3) to suggest an effective way of dealing with jeong-han through jeong-dynamics. In order to effectively help people with jeong-han both in counseling and ministry settings, providing jeong and facilitating jeong-dynamics in a small group or community setting can be helpful.