Beliefs About Emotion: Links to Emotion Regulation,Well-Being,and Psychological Distress

People differ in their implicit beliefs about emotions. Some believe emotions are fixed (entity theorists), whereas others believe that everyone can learn to change their emotions (incremental theorists). We extend the prior literature by demonstrating (a) entity beliefs are associated with lower well-being and increased psychological distress, (b) people's beliefs about their own emotions explain greater unique variance than their beliefs about emotions in general, and (3) implicit beliefs are linked with well-being/distress via cognitive reappraisal. These results suggest people's implicit beliefs—particularly about their own emotions—may predispose them toward emotion regulation strategies that have important consequences for psychological health.     

Self-compassion and social anxiety disorder

Abstract

Self-compassion refers to having an accepting and caring orientation towards oneself. Although self-compassion has been studied primarily in healthy populations, one particularly compelling clinical context in which to examine self-compassion is social anxiety disorder (SAD). SAD is characterized by high levels of negative self-criticism as well as an abiding concern about others’ evaluation of one's performance. In the present study, we tested the hypotheses that: (1) people with SAD would demonstrate less self-compassion than healthy controls (HCs), (2) self-compassion would relate to severity of social anxiety and fear of evaluation among people with SAD, and (3) age would be negatively correlated with self-compassion for people with SAD, but not for HC. As expected, people with SAD reported less self-compassion than HCs on the Self-Compassion Scale and its subscales. Within the SAD group, lesser self-compassion was not generally associated with severity of social anxiety, but it was associated with greater fear of both negative and positive evaluation. Age was negatively correlated with self-compassion for people with SAD, whereas age was positively correlated with self-compassion for HC. These findings suggest that self-compassion may be a particularly important target for assessment and treatment in persons with SAD.     

Receptivity,or Going on (Not) Being: Commentary on Paper by Robert Grossmark

“The treatment hinged on my being able to live with him in this ongoing non-existence and know it and tolerate it, and expect no more,” writes Dr. Robert Grossmark about himself and his patient, Kyle (pp. 637–638). This is a key sentence, outlining the core of the enlightening analytic work done. I comment on the linkage between living the ongoing nonexistence and going-on-(not)-being, then reflect about the distinction between what I call the “outward” technique, which is everything Grossmark describes about treating Kyle, and the “inward” technique, which is all that occurred within him, in an inner, hidden, powerful, unconscious dialogue with the patient, and which is only hinted at. In this context, with patients like Kyle, who bring to the analyst physical sensations and actions for dreaming, the analyst's corporeality, by which I mean his experience of his body and his capacity to connect it to emotion, thereby lending it meaning, has a critical importance. I bring, in a nutshell, references to several psychoanalytic writers about the subject of corporeality in analytic treatment and use a vignette from an analysis to demonstrate the point.     

The case of Holocaust Education Week in Toronto

How does one explain the extraordinary success of Toronto's Holocaust Education Week (HEW), 2004, in its 23rd year? This article sketches three distinct time periods of the development of this annual event and argues that the increasingly dominant role of “survivors” and of the “second generation” in these events has played a major role in its success, as well as the involvement of women. The nature of Christian‐Jewish relations and the ways in which HEW fits into a Canadian national narrative will be discussed. The article concludes that the success of HEW can best be understood if one sees its evolving practices as a popular religious movement that bridges gaps between some, but not all, streams of Judaism, of different generations and diverse geographical and class origins.     

C. G. Jung after ten years

Thoughts while driving on a quiet street … We were camping out in British Columbia in the most gorgeous campgrounds I'd ever seen. It was raining. We were the only campers around, as it was out of season. Driving up the coast from California to British Columbia, camping a little and staying in motels with our two children, had taken longer than we'd planned. Now, we were finally close to Victoria, and we chose to camp out instead of going to a motel. British Columbia gets a lot of rain. I realized that the lush beauty and greenery of the campgrounds were due to the rain, but it didn't occur to me that we would actually be rained upon. We were soaked by the downpour, ail of our packed clothes and bedding were very damp, and I quickly began to feel miserable.     

Postural Balance Following Aerobic Fatigue Tests: A Longitudinal Study Among Young Athletes

General fatigue can cause aggravation of postural balance, with increased risk for injuries. The present longitudinal study aimed to evaluate the postural balance of young athletes following field aerobic tests throughout 1 year of training. Thirty children from a sports center in Nazareth, participating in a 3 times/week training program (specific to basketball, soccer, or athletic training), were assessed. Postural balance parameters were taken before, immediately after, and 10 min after a 20 m shuttle-run aerobic test, at 3 time points during 1 training year (Start/Y, Mid/Y, and End/Y). Fitness improved at the Mid/Y and End/Y compared to Start/Y. Postural balance significantly deteriorated immediately after the aerobic test and improved significantly in the 10-min testing in all 3 time points, with significant deterioration in the End/Y compared with the Start/Y. In conclusions, postural balance deteriorates immediately after aerobic exercises, and at the end of the year. To better practice drills related to postural balance and possibly to prevent injuries, it is best for young athletes to properly rest immediately following aerobic exercises and to practice postural balance mainly at the beginning and at the middle of the training year.     

Segregation of study items in memory determines the magnitude and direction of directed forgetting

When words at study are divided into to‐be‐remembered and to‐be‐forgotten ones, people recall more of the former than of the latter in a surprise memory test for all words. In this study, we also tapped memory for word identity at study (forget or remember) by asking participants to reproduce in memory selected portions of the original words. We found word identity to be parasitic on word reproduction. As a result, there is a noted tendency to recall forget‐words from study as remember‐words in the memory test more than vice versa.     

Relationship Education for Incarcerated Adults

As relationship education (RE) programs become more widely implemented, it is important to measure and document the changes associated with RE for diverse audiences. Also, researchers have been challenged to examine the impact of RE with more disadvantaged groups. While we are seeing an increase in this area, only three studies have examined RE with an incarcerated sample. These previous studies examined only those currently in a relationship and focused primarily on couple functioning. The aim of this study was to expand the existing literature by examining RE with a broader sample of incarcerated adults, regardless of current relationship status, and to expand our understanding of its association with outcomes beyond the couple domain by also including measures of individual and parental functioning. In addition, we examined whether change from pre‐ to posttest was moderated by individual characteristics. Using a sample of incarcerated adults (N = 122), the study found positive change in three domains of functioning (couple, individual, and parental). Specifically, results indicated change on five of the eight outcome variables examined. Overall, we found both similarities and differences among program participants on changes from pre‐ to posttest. For the majority of outcomes, the positive change from pre‐ to posttest emerged regardless of individual characteristics.     

Living in the Past,Present, and Future: Measuring Temporal Orientation With Language

Temporal orientation refers to individual differences in the relative emphasis one places on the past, present, or future, and it is related to academic, financial, and health outcomes. We propose and evaluate a method for automatically measuring temporal orientation through language expressed on social media. Judges rated the temporal orientation of 4,302 social media messages. We trained a classifier based on these ratings, which could accurately predict the temporal orientation of new messages in a separate validation set (accuracy/mean sensitivity = .72; mean specificity = .77). We used the classifier to automatically classify 1.3 million messages written by 5,372 participants (50% female; ages 13–48). Finally, we tested whether individual differences in past, present, and future orientation differentially related to gender, age, Big Five personality, satisfaction with life, and depressive symptoms. Temporal orientations exhibit several expected correlations with age, gender, and Big Five personality. More future‐oriented people were older, more likely to be female, more conscientious, less impulsive, less depressed, and more satisfied with life; present orientation showed the opposite pattern. Language‐based assessments can complement and extend existing measures of temporal orientation, providing an alternative approach and additional insights into language and personality relationships.     

What do Non-clergy Spiritual Care Providers Contribute to End of Life Care in Israel? A Qualitative Study

Spiritual care is an increasingly important component of end of life care. As it emerges in Israel, it is intentionally built on a nonclerical model. Based on interviews with spiritual care providers in Israel, we find that they help patients and families talk about death and say goodbyes. They encourage the wrapping up of unfinished business, offer diverse cultural resources that can provide meaning, and use presence and touch to produce connection. As spiritual care emerges in Israel, providers are working with patients at the end of life in ways they see as quite distinct from rabbis. They offer broad frames of meaning to which patients from a range of religious traditions can connect.