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161.
Nightmares are common, occurring weekly in 4%-10% of the population, and are associated with female gender, younger age, increased stress, psychopathology, and dispositional traits. Nightmare pathogenesis remains unexplained, as do differences between nontraumatic and posttraumatic nightmares (for those with or without posttraumatic stress disorder) and relations with waking functioning. No models adequately explain nightmares nor have they been reconciled with recent developments in cognitive neuroscience, fear acquisition, and emotional memory. The authors review the recent literature and propose a conceptual framework for understanding a spectrum of dysphoric dreaming. Central to this is the notion that variations in nightmare prevalence, frequency, severity, and psychopathological comorbidity reflect the influence of both affect load, a consequence of daily variations in emotional pressure, and affect distress, a disposition to experience events with distressing, highly reactive emotions. In a cross-state, multilevel model of dream function and nightmare production, the authors integrate findings on emotional memory structures and the brain correlates of emotion.  相似文献   
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The aim of this study is to examine differences in personality between a group of bullied victims and a non-bullied group. The 144 participants, comprising of 72 victims and a matched contrast group of 72 respondents, completed Goldberg's (1999) International Personality Item Pool (IPIP). Significant differences emerged between victims and non-victims on four out of five personality dimensions. Victims tended to be more neurotic and less agreeable, conscientious and extravert than non-victims. However, a cluster analysis revealed that the victim sample can be divided into two personality groups. One cluster, which comprised 64% of the victim sample, do not differ from non-victims as far as personality is concerned. Hence, the results indicate that there is no such thing as a general victim personality profile. However, a small cluster of victims tended to be less extrovert, less agreeable, less conscientious, and less open to experience but more emotional unstable than victims in the major cluster and the control group. Further, both clusters of victims scored higher than non-victims on emotional instability, indicating that personality should not be neglected as being a factor in understanding the bullying phenomenon.  相似文献   
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To examine the extent of automaticity of emotional face processing in high versus low trait anxious participants, event-related potentials (ERPs) were recorded to emotional (fearful, happy) and neutral faces under varying task demands (low load, high load). Results showed that perceptual encoding of emotional faces, as reflected in P1 and early posterior negativity components, was unaffected by the availability of processing resources. In contrast, the postperceptual registration and storage of emotion-related information, as reflected in the late positive potential component at frontal locations, was influenced by the availability of processing resources, and this effect was further modulated by level of trait anxiety. Specifically, frontal ERP augmentations to emotional faces were eliminated in the more demanding task for low trait anxious participants, whereas ERP enhancements to emotional faces were unaffected by task load in high trait anxious participants. This result suggests greater automaticity in processing affective information in high trait anxious participants.  相似文献   
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Research to date has shown that health professionals often practice according to personal values, including values based on faith, and that these values impact medicine in multiple ways. While some influence of personal values are inevitable, awareness of values is important so as to sustain beneficial practice without conflicting with the values of the patient. Detecting when own personal values, whether based on a theistic or atheistic worldview, are at work, is a daily challenge in clinical practice. Simultaneously ethical guidelines of tone-setting medical associations like American Medical Association, the British General Medical Council and Australian Medical Association have been updated to encompass physicians’ right to practice medicine in accord with deeply held beliefs. Framed by this context, we discuss the concept of value-neutrality and value-based medical practice of physicians from both a cultural and ethical perspective, and reach the conclusion that the concept of a completely value-neutral physician, free from influence of personal values and filtering out value-laden information when talking to patients, is simply an unrealistic ideal in light of existing evidence. Still we have no reason to suspect that personal values, whether religious, spiritual, atheistic or agnostic, should hinder physicians from delivering professional and patient-centered care.

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The human aptitude for imitation and social learning underpins our advanced cultural practices. While social learning is a valuable evolutionary survival strategy, blind copying does not necessarily facilitate survival. Copying from the majority allows individuals to make rapid judgments on the value of a trait, based on its frequency. This is known as the majority bias: an individual's tendency to copy the behavior elicited by the largest number of individuals in a population. An alternative approach is to follow those who are the most proficient. While there is evidence that children do show both processes, no study has directly pitted them against each other. To do this, in the current experiment 36 children aged between 4 and 5 years watched live actors demonstrate, as a group or individually, how to open novel puzzle boxes. Children exhibited a bias to the majority when group and individual methods were successful, but favored the individual if the group method was unsuccessful. Affiliating children with the unsuccessful majority group did not impact on this pattern.  相似文献   
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