Let me count the ways: An integrative theory of love and hate

We propose an integrative theory of love and hate intended to help resolve problems and inconsistencies that have emerged from previous conceptualizations. We suggest that love is a motive based on the valuing of the other and is associated with the goal of preserving or promoting the other's well‐being. Likewise, hate is a motive based on devaluing the other and is associated with the goal of diminishing or destroying the other's well‐being. We further suggest that intense, powerful emotions may serve as eliciting experiences for different types of love and hate, and we discuss how benefiting or harming the other can be either an instrumental or an ultimate goal for the various forms of love and hate. Finally, we discuss some ways in which our theory can promote new directions in the future study of love and hate.     

"It's the end of the world as we know it": threat and the spatial-symbolic self

According to amoebic self theory, the boundary defining the self encompasses 3 levels of self-representation--bodily, social, and spatial-symbolic. Study 1 related a newly developed measure of individual differences in sensitivity to boundary threat across these 3 domains to values and disgust sensitivity. Four subsequent studies focused on spatial-symbolic threat sensitivity and related it to right-wing authoritarianism, aversive reactions to unfamiliar out-groups, and revulsion to vermin. A final experiment illustrates how a salient spatial-symbolic threat (dust mites) can elicit reactions toward out-groups that closely parallel mortality salience effects observed in research inspired by terror management theory, even though dust mites do not elicit mortality concerns. The importance of preserving the familiar in order to preserve the self is discussed.     

Discovering New Ways of Moving: Observational Analysis of Motor Creativity While Dancing Contact Improvisation and the Influence of the Partner

Contact improvisation (CI) is a form of dance based on motor creativity, improvisation and the physical contact between different improvisers dancing together. This will generate different ways of moving and a varied use of motor creativity depending on the dancers involved. This study aims to observe the differences in movement generation depending on the partner by using OSMOS (Observational System of Motor Skills; Castañer & Camerino 2006; Castañer et al., 2009). Four contact improvisers were video‐recorded while dancing in duets. Data were analysed by three observers using Theme Coder software (Magnusson, 1996) for the detection of T‐patterns and the production of event frequency charts. The results show that (1) the motor skills that appear most frequently are the conduction of partners, elevations, spatial level changes and turns; (2) motor creativity is affected by the partner, as there is a reciprocal influence in the dance; and (3) motor creativity is enhanced by interaction with a partner.     

Understanding the Relationship Between Religiousness, Spirituality, and Underage Drinking: The Role of Positive Alcohol Expectancies

Research has consistently found that religiousness and spirituality are negatively associated with underage drinking. However, there is a paucity of research exploring the mechanisms by which these variables influence this important outcome. With 344 underage young adults (ages 18–20; 61 % women), we investigated positive alcohol expectancies as a mediator between religiousness and spirituality (measured separately) and underage alcohol use. Participants completed the Religious Commitment Inventory-10, Daily Spiritual Experiences Scale, Alcohol Expectancies Questionnaire, and Drinking Styles Questionnaire. Results indicate less positive alcohol expectancies partially mediate the relationship between both religiousness and spirituality and underage alcohol use. This suggests religiousness and spirituality’s protective influence on underage drinking is partly due to their influence on expectations about alcohol’s positive effects. Since underage drinking predicts problem drinking later in life and places one at risk for serious physical and mental health problems, it is important to identify specific points of intervention, including expectations about alcohol that rise from religious and spiritual factors.