Empathic Blushing in Friends and Strangers

Three volunteers watched a previously recorded video of one of them singing, as cheek sensors monitored their blushing. When performers watched videotapes of their performance, they blushed significantly more than strangers, but not more than their own friends, watching with them. Friends and strangers did not differ significantly in blushing, however. Skin conductance arousal responses of performers and friends, but not performers and strangers, or friends of performers and strangers, were correlated. In a second experiment, strangers who sang before watching another person sing blushed more than strangers who did not sing first, or who sang and then watched a neutral video. This suggests that performing the embarrassing act may have predisposed people to blush, perhaps empathically, later. No gender differences were seen in blushing. Embarrassability questionnaire scores did not correlate with blushing. Empathic accuracy, and associative learning, are proposed to account for the results.     

Infants' Perception of Causal Chains

Three experiments examined infants' and adults' perception of causal sequences of events. In a causal-chain sequence, the first action causes a second action that then causes a final outcome; in a temporal-chain sequence, the first two actions are independent and the second action causes a final outcome. Infants and adults were shown the same event sequences; infants were tested using a visual habituation paradigm, whereas adults were given a questionnaire. Experiment 1 indicated that 15-month-old infants perceive the primary cause of the final outcome to be the first action in a causal chain but the second action in a temporal chain. Experiment 2 showed that adults interpret the causal sequences in a manner similar to that of 15-month-olds. Finally, Experiment 3 showed that 10-month-old infants do not yet perceive causal sequences in the same manner as 15-month-olds and adults. These results are interpreted in terms of both infants' developing knowledge of causal events and adults' attributions of causality in complex events.     

Putting the ‘heart’ back into community psychology: some South African examples

In this paper we explore the impact of emotional dynamics in the field of community psychology and the value of psychodynamic concepts in making sense of this. Emotional processes have often not been very well acknowledged or conceptualized in writing in the area of community psychology practice. This neglect is understandable given the individualizing, pathologizing and medicalizing assumptions underlying many psychological theories of emotion. Psychodynamic ideas may, however, make a useful contribution to understanding central concerns in community psychology in so far as they are able to shed light on emotional processes in groups, the political determinants of emotional response and the emotional dynamics of power, which are all central to the thinking of community psychologists. Using examples drawn from a long-term programme of consultation to community-based services in South Africa, we explore the potential of psychoanalytic understandings of emotional processes in illuminating some of the complexities and challenges faced in developing effective community partnerships and working towards the empowerment of communities.     

Psychological types of male and female Bible College students in England

A sample of 278 male and 213 female Bible College students in England completed Form G (Anglicized) of the Myers-Briggs Type Indicator (MBTI). The data demonstrated clear preferences for introversion over extraversion, for sensing over intuition, and for judging over perceiving among both male and female Bible College students. Among females there was also a clear preference for feeling over thinking. The two predominant types among female Bible College students emerged as ISFJ (23%) and ESFJ (17%). The two predominant types among male Bible college students emerged as ISTJ (15%) and ISFJ (13%).     

Are introverts still more religious?

The JEPQ and a religious attitude scale, ASC 4B, were completed by 1715 school children aged 11–17 yrs. Attitude to religion was found to decline across the age range, girls were found to be more religious than boys, and introverts more religious than extraverts. The relationship between introversion and religiosity is consistent with previous research and the present study adds substance to this relationship with the use of a more recent E scale on an extended age range.     

Alexithymia and Cardiovascular Risk in Older Adults: Psychosocial,Psychophysiological, and Biomedical Correlates

Psychosocial correlates of alexithymia were examined in 102 healthy, older adults (ages 53-83; 76% male). Alexithymic ( n = 26) and non-alexithymic ( n = 30) groups, defined by top ( S 70) and bottom ( h 54) quartiles of the distribution of Toronto Alexithymia Scale (26-item) scores, were compared with respect to psychosocial, psychophysiological, and biomedical risk factors for cardiovascular disease. Both categorical ratings and continuous scores of alexithymia were associated with significantly greater levels of trait anxiety, anger-in, neuroticism, hostility, perceived stress, depression, and lower levels of social support. Compared to non-alexithymics, alexithymics displayed significantly greater blood pressure responses to anger provocation and tended to have a greater percent body fat. The groups did not differ in resting cardiovascular parameters, heart rate reactivity, fasting glucose and lipoprotein lipids, body mass index, waist-to-hip ratio, social desirability, or trait anger. These findings suggest several psychosocial and psychophysiological pathways by which alexithymia may confer risk for cardiovascular disease among older adults.     

Observer‐relative chances and the doomsday argument

Suppose various observers are divided randomly into two groups, a large and a small. Not knowing into which group anyone has been sent, each can have strong grounds for believing in being in the large group, although recognizing that every observer in the other group has equally powerful reasons for thinking of this other group as the large one. Justified belief can therefore be observer‐relative in a rather paradoxical way. Appreciating this allows one to reject an intriguing new objection against Brandon Carter's ‘doomsday argument’. Carter encourages us to doubt that we are among only the first hundredth, say, or first millionth, of all humans who will ever have existed. He thereby reinforces whatever reasons we may have for suspecting that, unless we take great care, the human race will not survive long. Admittedly his argument is weakened if our world is indeterministic, so that there is no suitably guaranteed ‘fact of the matter’ of how many humans will ever have existed. But even then, it can caution us against believing that a lengthy future for humankind ‘is as good as determined’. Of all the objections the argument has yet faced, the new one is the most interesting.