The Psychology of Nice People

Popular culture often describes being nice as a social disadvantage. However, research repeatedly finds that being agreeable is associated with a number of advantages. Literature noting the positive benefits of being agreeable is reviewed. The paper also addresses how agreeableness, one of the Big Five personality dimensions, is linked with higher-quality friendships, successful parenting, better academic and career performance, and health. The case is made that being agreeable is not equated to being easily influenced nor is it an artifact because of social desirability. Finally, cultural and gender differences related to agreeableness are addressed. Based on the review of the literature, it is postulated that being agreeable may be the path to enduring interpersonal relationships, happiness, success, and well-being.     

Explaining the Relation between Religiousness and Reduced Suicidal Behavior: Social Support Rather Than Specific Beliefs

Religiousness has been associated with decreased risk of suicidal ideation, suicide attempts, and completed suicide, but the mechanisms underlying these associations are not well characterized. The present study examined the roles of religious beliefs and social support in that relation. A survey measuring religiousness, social support, suicidal ideation, and suicide attempts was administered to 454 undergraduate students. Involvement in public, but not private, religious practices was associated with lower levels of both suicidal ideation and history of suicide attempts. Social support mediated these relations but religious beliefs did not. Results highlight the importance of social support provided by religious communities.     

Characteristics of a French African Caribbean Epidemiological Psychiatric Sample with a History of Suicide Attempt

Research on vulnerability factors among ethnic groups, independent of primary psychiatric diagnosis, may help to identify groups at risk of suicidal behavior. French African Caribbean general psychiatric patients (N = 362) were recruited consecutively and independently of the primary psychiatric diagnosis. Demographic and clinical characteristics and lifetime history of suicide attempts were recorded. Sixty‐five patients (18%) had a history of at least one suicide attempt. Presence of professional qualifications, children, poor social contacts, treatment with benzodiazepine at inclusion, and poor treatment compliance were all associated with a lifetime history of suicide attempts.     

Do Geographic Regions with Higher Suicide Rates also have Higher Rates of Nonfatal Intentional Self‐Harm?

Fatal and nonfatal intentional self‐harm events in eight U.S. states were compared using emergency department, hospital, and vital statistics data. Nonfatal event rates increased by an estimated 24.20% over 6 years. Case fatality ratios varied widely, but two northeastern states' total event rates (fatal plus nonfatal) were very high (New Hampshire 206.5/100,000 person years; Massachusetts 166.7/100,000). Geographic context did not uniformly impact the likelihood of self‐harm across event types. The state‐level public health burden posed by such acts cannot, therefore, be accurately estimated from either mortality or morbidity data alone.     

The Beliefs in the Inheritance of Risk Factors for Suicide Scale (BIRFSS): Cross‐Cultural Validation in Estonia,Malaysia, Romania,the United Kingdom,and the United States

The genetics of suicide is increasingly recognized and relevant for mental health literacy, but actual beliefs may lag behind current knowledge. We examined such beliefs in student samples (total N = 686) from Estonia, Malaysia, Romania, the United Kingdom, and the United States with the Beliefs in the Inheritance of Risk Factors for Suicide Scale. Cultural effects were small, those of key demographics nil. Several facets of construct validity were demonstrated. Marked differences in perceived plausibility of evidence about the genetics of suicide according to research design, observed in all samples, may be of general interest for investigating lay theories of abnormal behavior and communicating behavioral and psychiatric genetic research findings.     

FORGETTING AND THE TASK OF SEEING: Ordinary Oblivion,Plato, and Ethics

The gaps, fissures, and lapses of attention in a life—what I call “ordinary oblivions”—are fertile fragilities that present a compelling source for ethics. Plato, not Aristotle, is the ancient philosopher specially poised to speak to this feature of human life. Drawing upon poet C. K. Williams's idea that forgetting is a “looking away” that makes possible “beginning again,” I present a Platonic approach to ethics as an alternative to Aristotelian or virtue ethics. Plato's Phaedrus is a key source text for this alternate picture; from it I suggest how we might construe Iris Murdoch's “task of seeing” in terms of the engagement with written form. Poetry is a central locale for such engagement, and thus suggests a kind of ethical praxis that arises from the theoretical emphases of my examination of forgetting, the unmoored self, remade other‐regard, and sacred sources.     

POSITIVE EMOTIONS ENHANCE RECALL OF PERIPHERAL DETAILS

Emotional arousal and negative affect enhance recall of central aspects of an event. However, the role of discrete emotions in selective memory processing is understudied. Undergraduates were asked to recall and rate autobiographical memories of eight emotional events. Details of each memory were rated as central or peripheral to the event. Significance of the event, vividness, reliving and other aspects of remembering were also rated for each event. Positive affect enhanced recall of peripheral details. Furthermore, the impairment of peripheral recall was greatest in memories of anger, not of fear. Reliving the experience at retrieval was negatively correlated with recall of peripheral details for some emotions (e.g., anger) but not others (e.g., fear), irrespective of similarities in affect and intensity. Within individuals, recall of peripheral details was correlated with less belief in the memory's accuracy and more likelihood to recall the memory from one's own eyes (i.e., a field perspective).