The moderating role of executive functioning in older adults' responses to a reminder of mortality

In previous research, older adults responded to mortality salience (MS) with increased tolerance, whereas younger persons responded with increased punitiveness. One possible explanation for this is that many older adults adapt to challenges of later life, such as the prospect of mortality, by becoming more flexible. Recent studies suggest that positively oriented adaptation is more likely for older adults with high levels of executive functioning. Thus, we hypothesized that the better an older adult's executive functioning, the more likely MS would result in increased tolerance. Older and younger adults were randomly assigned to MS or control conditions, and then evaluated moral transgressors. As in previous research, younger adults were more punitive after reminders of mortality; executive functioning did not affect their responses. Among older adults, high functioning individuals responded to MS with increased tolerance rather than intolerance, whereas those low in functioning became more punitive.     

The measurement of executive function at age 5: psychometric properties and relationship to academic achievement

This study examined the psychometric properties and criterion validity of a newly developed battery of executive function (EF) tasks for use in early childhood. The battery was included in the Family Life Project (FLP), a prospective longitudinal study of families who were oversampled from low-income and African American families at the birth of a new child (N = 1,292). Ninety-nine percent (N = 1,036) of children who participated in the age 5 home visit completed 1 or more (M = 5.8, Mdn = 6) of the 6 EF tasks. Results indicated that tasks worked equally well for children residing in low-income and not low-income homes, that task scores were most informative about the ability level of children in the low-average range, that performance on EF tasks was best characterized by a single factor, and that individual differences on the EF battery were strongly related to a latent variable measuring overall academic achievement, as well as to individual standardized tests that measured phonological awareness, letter-word identification, and early math skills.     

A terror management analysis of self-awareness and anxiety: The hierarchy of terror

Abstract

In this article, we apply terror management theory to the operation of self-awareness processes. According to the theory, self-esteem consists of accepting a cultural conception of reality and believing that one is living up to the standards of value inherent in that conception. The function of self-esteem is to buffer the anxiety that results from the awareness of human vulnerability and mortality that results from our capacity for self-awareness. We argue that self-awareness leads to comparisons with standards, and to behavior aimed at reducing any discrepancies that are detected, because of the potential for existential terror that self-awareness creates. Existential terror is seen as the emotional manifestation of the instinct for self-preservation. Management of this terror is conceptualized as the superordinate goal in a hierarchy of standards through which behavior is regulated. A hierarchical terror management model is proposed. This structure provides a unique analysis of the self-system and its relationship to other attitudes, values, and beliefs. The theory posits several dynamic principles that specify how self-awareness and disruptions determine the movement of conscious attention through various levels of the hierarchy. The implications of this analysis for unresolved theoretical questions about self-awareness processes, unconscius sources of motivation, and clinical problems are discussed.     

The phenomenology of self-reported body dysmorphic disorder by proxy

Body dysmorphic disorder by proxy (BDDBP), a preoccupation with a perceived defect in another person's appearance may represent a variant of BDD. However, BDDBP has received little empirical attention. We present here the phenomenology of 11 individuals with self-reported BDDBP. Participants completed an internet-based survey that assessed symptoms, psychosocial impact, and treatment history. Participants (8 females, 3 males) reported preoccupation with a wide array of individuals (e.g., spouse, stranger). Body parts of concern most commonly involved the face and head. Most participants spent several (e.g., 3–8) hours per day preoccupied by perceived defects in the person of concern (POC). All participants engaged in rituals to try to alleviate distress or improve the POC's appearance. Most avoided social/occupational activities, including contact with the POC. The impact of BDDBP was profound, particularly on relationships. Findings may help elucidate diagnostic criteria, course, and treatment.     

Self-determined immortality: Testing the role of autonomy in promoting perceptions of symbolic immortality and well-being

Motivation and Emotion - This pre-registered work was designed to replicate and extend previous research finding that autonomy is associated with greater extent of belief in symbolic immortality...     

R. ARELEH ROTH'S PRISTINE FAITH

Areleh Roth responded to the Holocaust by labouring to have Jews actualize pristine faith. As the slaughter in Europe mended the sinful universe prior to the advent of the Messiah, the living were enjoined to bring to bear the faith which was experienced by Abraham and which the people of Israel inherited over the ages. This meant struggling against the forces of Amalek who clouded the perception of God's presence amid the tragedy. Under divine aegis, Amalek brought suffering to induce repentance, he tested the people in order to activate free will, and clouded the perception of God's presence amid catastrophe. The struggle centred on annulling one's personality entirely, enabling God to enter the heart so completely as to totally replace the ego. This was the experience of pristine faith, and with it one related to God, through Abraham, and gained the strength to endure the tragedy. Even more, one's soul could join the ascent of those sparks which were dispersed upon the cosmic catastrophe (described by Isaac Luria) and thereby contribute to, and participate in, the rise of Israel to the spiritual redemption of the Sabbath before Adam's sin. Roth's response to the catastrophe was not of theological exposition (for example, why the pious suffered) but of practical means to survive and thrive on the level of spirit.