Push-you-pull-you: the boundaried self in close relationships

Based on Amoebic Self Theory, the authors propose that the salience of different threats to the self affects the extent to which an intimate relationship partner is pushed away (excluded) or pulled closer (included). When social threat is salient among persons in relationships, it is hypothesized that partners will attempt to defuse the resulting sense of interpersonal vulnerability: offending partners may be pushed away, whereas offenders themselves may draw closer. When spatial-symbolic threat is salient and the relationship's capacity to function as an identity marker is jeopardized, it is hypothesized that the partner--regardless of his or her role--will be pulled closer to maintain the perception that the relationship is secure. Self-report responses to hypothetical scenarios and perceptions of behaviors during a role-play were generally consistent with these hypotheses, suggesting that both an intimate partner and the relationship with that partner can be incorporated into the self.     

Nirvana Road: Dissociative Experiences Predict “Eastern” Beliefs About Postmortem Existence

Three studies (N = 338) tested the idea that endorsement of postmortem beliefs most closely associated with Eastern religious traditions (that is, continuation of consciousness and the explicit dissolution of personal identity, possibly via reincarnation) would map onto a history of dissociative experiences. As hypothesized, a history of dissociative (including depersonalization/derealization) experiences, as well as altered experience of body/space/time during a discrete positive episode, predicted endorsement of “Eastern” postmortem beliefs among religiously heterogeneous (non-Buddhist, non-Hindu) participants. This relationship became stronger when dissociative tendencies were heightened following a traumatic loss (i.e., the suicide of a close other within the past year; Study 3). In contrast, dissociative tendencies did not predict belief in either annihilation or postmortem continuation without identity loss, most typically linked to atheism and Western religious traditions, respectively. These results suggest that some metaphysical beliefs may be embraced because they “make sense” in light of personal experience.     

The Psychology of Religion in Poland

The psychology of religion in Poland is examined from 1913 to 1939 and from 1975 to today, with reference to the main contributors, the institutions where they worked, and the specific topics that have been investigated.     

What Lies Beyond: Theory and Measurement of Afterdeath Beliefs

Previous attempts to assess postmortem continuation beliefs have been hampered by unidimensional approaches and a lack of theory. We argue that core variations in postmortem beliefs can be described in terms of the fate of consciousness (awareness), identity (memory, personality), and physicality (the body) beyond the death event. Based on this theoretical framework, we constructed the Afterdeath Belief Scale, which measures five variations in belief: Annihilation, Disembodied Spirit, Spiritual Embodiment, Reincarnation, and Bodily Resurrection. We also assessed the extent to which people regard their beliefs and behaviors as efficacious in determining their fate beyond death. These new measures proved to be meaningfully related to self-reported religious affiliation, religiosity, spirituality, death concerns, mystical experience, and attitudes toward embodied existence. Implications for future research are discussed.     

A Child's-Eye View: An Examination of Point-of-View Camera Use in Four Informal Education Settings

A point-of-view (POV) camera is a video recording device attached to the person of a research participant. The cameras collect observational data from the individual wearing them and those in close proximity. The cameras can be used to collect data that provide researchers with an immersive view of visitor experience by documenting visits from the perspective of the individual. The purpose of this article is to outline the benefits and weaknesses of using POV cameras for answering broad visitor studies research questions, compare their use to other common methods for visitor studies research, and examine their use within four informal educational settings—a zoo, a museum exhibit, a bus tour, and an afterschool program. In particular, the POV cameras are useful for capturing data beyond a single exhibit, recording the dialogue and gestures of individual visitors, and documenting interactions among group members. POV cameras may be especially useful for answering questions about hands-on activities such as building or tinkering. Limitations that should be considered when attempting to use POV cameras include participants tampering with the recording, the inability to see facial expressions, and the limited angle of captured video. Care should also be taken to minimize the discomfort of visitors in studies utilizing POV cameras.     

If I Only Had a Membrane: A Review of Amoebic Self Theory

Beginning from the premise that organisms must ‘eat, retreat, and excrete’ to survive, Amoebic Self Theory (AST) posits that humans also struggle for survival of the psychological sense of self – engulfing that which is desirable, resisting external threats, and disposing that which is toxic or redundant. These motives manifest across three related but distinct domains – the bodily, the social, and the spatial-symbolic – as facilitated by a boundary that differentiates ‘self’ from ‘not-self’. AST-inspired research has demonstrated both situational and chronic variation in the strength of these motives across domains, as well as their relevance to a breadth of diverse phenomenon, although advocates of other theoretical perspectives have focused primarily on the ‘dust mites experiment’. After considering their interpretations and claims, a case is made for AST as an integrative, generalist theory that generates novel predictions.     

Through with the looking glass: escape responses to implicit mirror exposure

Based on the assumption that confrontation with one's physical reflection can be aversive, we explored the appeal of possible "escape routes" when incidentally exposed to one's mirror image. Compared to their no-exposure peers, individuals who felt less chronically "trapped" in their bodies showed increased interest in flow experiences and decreased interest in experiences involving low-level thinking or a subjective sense of meaning when exposed to their reflection. Mirror exposure also increased overall interest in "pure consciousness events," wherein the transcendence of space and time figures centrally. The aversive effects of even implicit confrontation with one's reflection therefore seem more diverse than anticipated based on existing frameworks such as Objective Self-Awareness theory, so additional theoretical development seems warranted.     

Harmful fun: Pranks and sadistic motivation

Two studies tested whether pranking is a context for observing sadistic motivation, understood as a compensatory/restorative response to insults to the self that manifests as displaced aggression. A disrespect sensitivity/anger rumination (DSAR) index outperformed a measure of dispositional sadism in predicting sadistic thoughts and emotions congruent with sadistic motivation across the span of a recalled prank (Study 1). DSAR also predicted greater sadistic affect/motivation and greater self-elevation/victim derogation among prank viewers when the prospect of significant long-term harm befalling prank victims was salient, but not when harm was minimized (Study 2). Fueled by displaced hostility, enjoyment of others’ experienced harm in pranking contexts indeed appears sadistic.     

The crystal globe: Emotional empathy and the transformation of self

To test whether emotional empathy is linked to altered perceptions of self in relation to other and/or context, participants read one of two tragic news stories and then completed a self-report empathy measure, as well as an abridged version of Hood's (1975) Mysticism scale either before or after the article. Exposure to a needy other in the story tended to result in greater self-reported mystical experience. Men with a history of mystical experience reported more empathy, but the latter was disconnected from on-line reports of mystical experience. Women's history of mystical experience did not predict empathic responding overall, but their reported empathy was linked to on-line experiences of oneness, absorption into something larger, and space-time distortion with imputed religious significance. Directions for future research, including the possible facilitative role of oxytocin, are discussed.