Play it again: neural responses to reunion with excluders predicted by attachment patterns

Reunion behavior following stressful separations from caregivers is often considered the single most sensitive clue to infant attachment patterns. Extending these ideas to middle childhood/early adolescence, we examined participants' neural responses to reunion with peers who had previously excluded them. We recorded event‐related potentials among nineteen 11‐ to 15‐year‐old youth previously classified on attachment interviews (11 secure and 8 insecure‐dismissing) while they played a virtual ball‐toss game (Cyberball) with peers that involved fair play, exclusion and reunion phases. Compared to secure participants, dismissing participants displayed a greater increment in the N2 during reunion relative to fair play, a neural marker commonly linked to expectancy violation. These data suggest a greater tendency toward continued expectations of rejection among dismissing children, even after cessation of social exclusion. In turn, the link between self‐reported ostracism distress and neural signs of negative expectancy at reunion was moderated by attachment, such that self‐reports were discordant with the neural index of expectancy violation for dismissing, but not for secure children. A video abstract of this article can be viewed at http://www.youtube.com/watch?v=qzoRel5c-4s .     

Mental health attitudes among Middle Eastern/North African individuals in the United States

ABSTRACT

Middle Eastern/North African (MENA) individuals may have heightened risk for developing mental health problems due to unique cultural stressors. However, traditional cultural and religious practices and beliefs socialised within the family environment may reduce the likelihood of seeking mental health services. This qualitative study aimed to better understand the intersection of cultural, religious, and mental health attitudes among MENA individuals. Semi-structured telephone interviews were conducted with MENA adults who had received therapy services (N?=?13) and were analysed for emergent themes. Respondents reported lack of understanding of mental illness within their communities, and prominent levels of perceived and self-stigma. Families and religious practices/beliefs played an important role in responding to mental illness. Results suggest that incorporating psychoeducation and community awareness campaigns alongside religious services may help to reduce barriers to receiving mental health treatment.     

Emotion,the bodily,and the cognitive

In both psychology and philosophy, cognitive theories of emotion have met with increasing opposition in recent years. However, this apparent controversy is not so much a gridlock between antithetical stances as a critical debate in which each side is being forced to qualify its position in order to accommodate the other side of the story. Here, I attempt to sort out some of the disagreements between cognitivism and its rivals, adjudicating some disputes while showing that others are merely superficial. Looking at evidence from neuroscience and social psychology, as well as thought experiments and theoretical arguments, I conclude that it is necessary to acknowledge both that emotions have intentional content and that they involve somatic agitation. I also point out some of the more promising directions for future research in this area.     

Thinking big: The effect of sexually objectifying music videos on bodily self-perception in young women

The present study investigated the effect of sexually objectifying music video exposure on young women's implicit bodily self-perception and the moderating role of self-esteem. Fifty-six college women of normal weight were either exposed to three sexually objectifying music videos or three neutral music videos. Perceived and ideal body size were measured both before and after video exposure, using horizontally stretched and compressed photographs of the participant's own body in swimming garment. As expected, only women low (but not high) in self-esteem were negatively affected by the sexually objectifying content of the music videos: they perceived themselves as bigger and showed an increased discrepancy between their perceived and ideal body size after video exposure. The neutral music videos did not influence women's bodily self-perceptions. These findings suggest that body image is a flexible construct, and that high self-esteem can protect women against the adverse effects of sexually objectifying media.     

Representational parts

Phenomenology and the Cognitive Sciences -     

Priming of face matching in amnesia.

Priming was studied in a task that required a speeded response to photographs of faces. On each trial, subjects viewed two faces and decided if the same person was shown twice or if two different people were shown. Both familiar and unfamiliar (i.e., well-known and unknown) faces were used, and some face pairs were repeated with a mean delay of about 10 min. Repetition was associated with faster reaction times in young subjects (Experiment 1) as well as in amnesic patients and age-matched control subjects (Experiment 2). The patients' reaction times were slower overall, although the magnitude of the priming effect did not differ from that in the control subjects. This preservation of a normal reaction-time facilitation in subjects with impaired recognition memory for faces occurred for both familiar and unfamiliar faces, suggesting that amnesia does not necessarily interfere with the acquisition of new information as indexed by this priming effect.     

The Ubiquity of Self-Deception

My paper is a discussion of Bas van Fraassen’s important, but neglected, paper on self-deception, “The Peculiar Effects of Love and Desire.” Paradoxes of self-deception are widely thought to follow from the ease with which we know ourselves. For example, if self-deception were intentional, how could we fail to know as target of our own deception just those things necessary to undermine the deception? Van Fraassen stands that reasoning on its head, arguing that is the ease with which we accuse ourselves of self-deception that undermines our confidence in our claims to know ourselves. I unpack and modify his argument, attempting to show that it makes a powerful case for scepticism about self-knowledge. I argue, contra van Fraassen, that local scepticism about self-knowledge threatens our claims to know ourselves in a way that global scepticism does not threaten our claims about the external world. I support this claim by showing that the Wittgensteinian response to the sceptic in On Certainty—that we don’t know what to do with the sceptic’s doubts, that we don’t know how to incorporate those doubts into our practices—does not succeed in deflecting scepticism about self-knowledge because the local sceptic’s doubts—about whether we can distinguish genuine claims to know ourselves from self-deceived claims—are integral to language game of self-knowledge. The local sceptic’s doubts are our doubts because it is natural to ask whether we are deceiving ourselves when we claim to know ourselves. However, because, we have no way of distinguishing genuine claims to know ourselves from self-deceived claims, our claims to self-knowledge are systematically undermined.