Who I Am Depends on How I Feel: The Role of Affect in the Expression of Culture

ABSTRACT— We present a novel role of affect in the expression of culture. Four experiments tested whether individuals' affective states moderate the expression of culturally normative cognitions and behaviors. We consistently found that value expressions, self-construals, and behaviors were less consistent with cultural norms when individuals were experiencing positive rather than negative affect. Positive affect allowed individuals to explore novel thoughts and behaviors that departed from cultural constraints, whereas negative affect bound people to cultural norms. As a result, when Westerners experienced positive rather than negative affect, they valued self-expression less, showed a greater preference for objects that reflected conformity, viewed the self in more interdependent terms, and sat closer to other people. East Asians showed the reverse pattern for each of these measures, valuing and expressing individuality and independence more when experiencing positive than when experiencing negative affect. The results suggest that affect serves an important functional purpose of attuning individuals more or less closely to their cultural heritage.     

I Am Who I Am and Who I Am Needs no Excuses

The journey to becoming a counselor may be long or difficult. For others, the journey is simply moving from one career to another. This is a summary of author's journey to become a counselor, including his experiences as a member of the clergy.     

I Am A Woman

No abstract available for this article.     

I Am Your Sister

No abstract available for this article.     

Apologizing for Who I Am

Philosophical discussions of apologies have focused on apologizing for wrong actions. Such a focus overlooks an important dimension of moral failures, namely, failures of character. However, when one attempts to revise the standard account of apology to make room for failures of character, two objections emerge. The first is rooted in the psychology of shame. The second stems from the purported social function of apologies. This paper responds to these objections and, in so doing, sheds further light both on why we apologize (when we are in the wrong) and on why we accept apologies (when others are).     

I Am a Mystery to Myself

Throughout my lifetime I have had a vague sense of my identity. There were no distinct memories or stories from my childhood and adolescence to provide me with the recognition, much less an appreciation, for who I was in the world. It wasn’t until I entered psychotherapy that revelations about my family life came into understanding. This was not from any recollecting of actual events but from the indirect observations of families where being engaged with each other had occurred. Through psychoanalysis, reading a variety of psychoanalytic thinkers, and by taking up my own writing I was encouraged to discover myself, even at the cost of the sorrow of never having that encouragement in growing up, the cost that comes with the exploration. Where no childhood home was to be found a new one was to be created instead.     

I Feel Your Pain: Embodied Knowledges and Situated Neurons

The widely touted discovery of mirror neurons has generated intense scientific interest in the neurobiology of intersubjectivity. Social neuroscientists have claimed that mirror neurons, located in brain regions associated with motor action, facial recognition, and somatosensory processing, allow us to automatically grasp other people's intentions and emotions. Despite controversies, mirror neuron research is animating materialist, affective, and embodied accounts of intersubjectivity. My view is that mirror neurons raise issues that are directly relevant to feminism and cultural studies, but interventions are needed for the work to be compatible with nonreductionist critical thought. In this article I critique the dominant neuroscientific account of mirror neurons, called embodied simulation theory. I draw from feminist epistemologies as well as alternative interpretations of mirror neurons in cognitive science and philosophy of mind to consider mirroring as situated, embodied perception.     

I Am Yourself: Subjectivity and the Collective

This paper suggests that social and historical forces play an unconscious yet decisive role in our lives. Telling the story of a conversation between Israeli parents about the prospect of their children becoming soldiers, and of an analytic relationship between two Israelis, the paper aims to bring to light a hidden balance of power between family bonds and collective attachments. The paper uses ideas developed by Michel Foucault, Gilles Deleuze, and Felix Guattari in the field of critical theory to examine the ways in which families function as social agents, that is, as socializing institutions. It suggests that, as a result, in some situations, families may face a conflict of identifications, a dilemma between responsibility to kin and responsibility to the collective. If the dilemma commonly persists unheeded, it becomes painfully evident in extreme situations. Such is the case when parents are asked to allow their children to become soldiers, or when individuals strive to care for themselves against a binding ethics of communal and intergenerational responsibility. The paper examines the effect of the collective trauma underlying the dominant discourse of the Israeli society, and the hypercollectivity of the Israeli Kibbutz, in generating powerful unconscious conflicts that haunt subjective and family life. The paper argues that collective affiliations and consequently, collective politics are inseparable from individual psychology and interpersonal relations. It suggests that, for this reason, political awareness and political exchange can play a crucial, liberating role in the therapeutic relationship, and life in general.     

我为什么对宗教主张持怀疑态度

术语的争论无宗教信仰者对表达各自立场的恰当方式争论不休。著名的科学家和哲学家理查德和丹尼尔等人对“知明”这一术语的使用表示赞成。许多支持者认为     

What I Think and Feel: A Revised Measure of Children's Manifest Anxiety

The 1956 adaptation for children of Taylor's Manifest Anxiety Scale, the Children's Manifest Anxiety Scale, was revised to meet current psychometric standards. A 73-item revision draft was administered to 329 school children from grades 1 to 12. Based on item-analysis criteria for r _bis .4 and .30 p .70, 28 anxiety items were retained along with 9 of the original 11 Lie scale items. A cross-validation sample of 167 children from grades 2, 5, 9, 10, and 11 produced a KR₂₀ reliability estimate of .85. Anxiety scores did not differ across grade or race. Females scored significantly higher than males. For the Lie scale, significant differences appeared by grade and race. No sex differences were obtained on the Lie scale. The resulting scale appears useful for children in grades 1 to 12 and may aid in future studies of anxiety as well as assisting the clinician in the understanding of individual children.     

I Believe I Am So Called: Reflections on a Vocation in Medical Education

This essay is concerned with the fulfillment of ordination commitments through a pastoral role in medical education and review of medical research with human subjects. Stylistically, it combines memoir with the genre known as “creative non-fiction.” Its major issues have to do with the identity formation and transformation of the author, the function and ethics of institutional review boards, the teaching of medical ethics to medical students, and courses involved in the doctor–patient relationship and in palliative care intended to increase the sensitivity and self-awareness of physicians-in-becoming. This essay was presented in its initial form at the Annual Fellows Meeting of the Society for Values in Higher Education in 2010.     

What I like is How I Am: Impact of Alexithymia on Aesthetic Preference

Aim of this work was to explore the impact of alexithymia on art works appreciation, to examine the influence of emotion regulation on art judgment. While observing a painting, the viewer's cognitive structure contains several types of information (semantic, episodic, and strategic) and is the repository of personal traits, motivations, and emotional dispositions that are involved in this interaction. The study of how personal traits influence work of art appreciation, and especially the study of the way emotion regulation impacts on art judgment, was aimed at improving the comprehension of the aesthetic experience costruct. One hundred adults, divided into 2 groups (high and low scores in alexithymia), observed 20 works of art and were then asked to give an evalutative judgment on three dimentions: cognitive, emotional, aesthetic. As hypothesized, the two groups had significant differences in their aesthetic preferences. Although subjects without affective regulation disorders preferred excitation related pictures, subjects with alexithymia appreciated works evoching emotions of pleasure inhibition. These results confirm the impact of personality traits on aesthetic preference and support the need to include emotional regulation in a comprehensive model of aesthetic experience.