Elite sport is not an additional source of distress for adolescents with high stress levels

This study examined whether participation in elite sport interacts with stress in decreasing or increasing symptoms of depression and anxiety among adolescents, and further, whether the interplay between participation in high-performance sport and stress is related to the perceived quality of sleep. 434 adolescents (278 girls, 156 boys; age: M = 17.2 yr.) from 15 "Swiss Olympic Sport Classes" and 9 conventional classes answered a questionnaire and completed a 7-day sleep log. Analyses of covariance showed that heightened stress was related to more depressive symptoms and higher scores for trait-anxiety. Moreover, those classified as having poor sleep by a median split cutoff reported higher levels of depressive symptoms. No significant (multivariate) main effects were found for high-performance sport athletes. Similarly, no significant two- or three-way interaction effects were found. These results caution against exaggerated expectations concerning sport participation as a stress buffer. Nevertheless, participation in high-performance sport was not found to be an additional source of distress for adolescents who reported high stress levels despite prior research that has pointed toward such a relationship.     

Pathways to resilience: maternal nurturance as a buffer against the effects of childhood poverty on metabolic syndrome at midlife

Children raised in families with low socioeconomic status (SES) go on to have high rates of chronic illness in adulthood. However, a sizable minority of low-SES children remain healthy across the life course, which raises questions about the factors associated with, and potentially responsible for, such resilience. Using a sample of 1,205 middle-aged Americans, we explored whether two characteristics--upward socioeconomic mobility and early parental nurturance--were associated with resilience to the health effects of childhood disadvantage. The primary outcome in our analyses was the presence of metabolic syndrome in adulthood. Results revealed that low childhood SES was associated with higher prevalence of metabolic syndrome at midlife, independently of traditional risk factors. Despite this pattern, half the participants raised in low-SES households were free of metabolic syndrome at midlife. Upward social mobility was not associated with resilience to metabolic syndrome. However, results were consistent with a buffering scenario, in which high levels of maternal nurturance offset the metabolic consequences of childhood disadvantage.     

Repentance and forgiveness: the undoing of time

Mass death resulting from war, starvation, and disease as well as the vicissitudes of extreme poverty and enforced sexual servitude are recognizably pandemic ills of the contemporary world. In light of their magnitude, are repentance, regret for the harms inflicted upon others or oneself, and forgiveness, proferring the erasure of the guilt of those who have inflicted these harms, rendered nugatory? Jacques Derrida claims that forgiveness is intrinsically rather than circumstantially or historically impossible. Forgiveness, trapped in a paradox, is possible only if there is such a thing as the unforgivable. “Thus, forgiveness, if there is such a thing,” can only exist as exempt from the law of the possible. Does this claim not open the way for hopelessness and despair? More troubling for Derrida is his concession that forgiveness may be necessary in the realm of the political and juridical. If so, is not the purity of the impossibility of forgiveness so crucial for him, contaminated? In pointing to some of the difficulties in Derrida’s position, I shall appeal to Vladimir Jankelevitch’s distinction between the unforgivable and the inexcusable. I shall also consider the significance of repentance in the theological ethics of Emmanuel Levinas and Max Scheler. Forgiveness, I conclude, is vacuous without expiation, a position that can be helpfully understood in the context of Judaism’s analysis of purification and acquittal in the Day of Atonement liturgy. I argue that what disappears is Derrida’s assurance of the impossibility of forgiveness, a disappearance that allows for hope.     

Stress on the dance floor: the cortisol stress response to social-evaluative threat in competitive ballroom dancers

The social self-preservation theory states that humans have a fundamental motivation to preserve the social self and that threats to the social self perturb biological markers such as cortisol. Five studies were designed to examine the cortisol response to competitive ballroom dancing as a paradigm for real-life social-evaluative threat. Competitive dancing produced substantial increases in cortisol compared to a control day. These increases were not due to the physical strain of dancing and were greater than those found during social-evaluative laboratory stressors. Responses did not habituate across competitions and were mostly elevated under highly focused conditions of threat (couple vs. group competition). These findings support the notion of a social self-preservation system that is physiologically responsive to threats to the social self.