Emotion regulation difficulties in anorexia nervosa: Relationship to self-perceived sensory sensitivity

Changes in sensation (e.g., prickly skin) are crucial constituents of emotional experience, and the intensity of perceived changes has been linked to emotional intensity and dysregulation. The current study examined the relationship between sensory sensitivity and emotion regulation among adults with anorexia nervosa (AN), a disorder characterised by disturbance in the experience of the body. Twenty-one individuals with AN, 20 individuals with AN who were weight–restored, and 23 typical controls completed self-report measures of sensory sensitivity and emotion regulation. AN participants reported heightened sensory sensitivity and greater difficulty regulating emotions relative to controls. Self-perceived sensory sensitivity was associated with greater emotion dysregulation. Weight-restored AN participants reported greater ability to regulate emotions than their currently underweight counterparts, despite heightened sensitivity. Findings suggest that hypersensitivity may be a persisting feature in AN, and that weight restoration may involve improved ability to cope with sensation.     

Child judgments of sentences varying in grammatical complexity

This study is another contribution to the development of a satisfactory child version of the linguistic task of judging grammaticality. With a nondifferentially reinforced forced-choice procedure, it was found that responses of 24 5- and 24 7-yr-old children did vary as a function of the grammatical complexity of stimulus sentences. The children judged sentence stimuli of two types (negatives and wh-word questions) each having three levels of grammatical complexity (two primitive and one well-formed). After each stimulus presentation, the subject pointed to the adult or the child in a photograph, depending on who was judged to have produced that utterance. Performance of the two age groups did not differ for the question stimuli, for which subjects pointed to the adult more frequently as the grammatical complexity of wh-word questions increased. In response to the negative sentences, the older group attributed more well-formed stimuli to the adult than primitive ones. While the younger group pointed to the adult more frequently for well-formed negatives than for the middle level negatives, they made more adult responses than expected to the least complex negatives. It was concluded that, with this procedure, 5- and 7-yr-olds demonstrate ability to distinguish grammatically well-formed from primitive sentences. Procedural improvements for future research may allow children this age and younger to demonstrate more adult-like discrimination between a variety of primitive and well-formed sentences.     

Materialism,Spending, and Affect: An Event-Sampling Study of Marketplace Behavior and Its Affective Costs

Research on materialism has burgeoned in the last two decades, yet little is known about how people higher versus lower in this consumer values orientation differ in their day-to-day spending habits and in their emotional reactions to spending on purchases. The present study used an event-sampling method over a 3-week period to address these questions in a community adult sample. Results showed that over the course of the sampling period, high materialists made more discretionary purchases and spent more money on necessity purchases than did those lower in materialism, even though their incomes did not differ. Despite higher levels of spending, high materialists experienced a “letdown” after spending, as they reported more post-purchase unpleasant affect than did low materialists. This result was not moderated by level of dispositional unpleasant affect, purchase type, or purchase amounts.     

Drugs,Sex, and Condoms: Identification and Interpretation of Race‐Specific Cultural Messages Influencing Black Gay and Bisexual Young Men Living with HIV

Black gay and bisexual young men carry a disproportionate burden of HIV in the United States. This study explored Black gay and bisexual young men living with HIV's identification and interpretation of race‐specific cultural messages regarding substance use, sexual activity, and condom use. A total of 36 Black gay and bisexual young men living with HIV (ages 16–24, mean = 20.6 years) from four geographically diverse regions of the United States participated in qualitative in‐depth interviews. Results from this study elucidate the ways in which these young men interpret various forms of race‐specific cultural messages and experiences regarding substance use, sexual activity, and condom use. Participants discussed cultural messages and experiences promoting and discouraging condoms and substance use. Regarding sexual activity, only messages and experiences promoting sex were reported. Across all three categories, messages and experiences promoting risk were predominant. Data further revealed that socially transmitted cultural messages received by young men emanated from multiple sources, such as family, peers, sexual partners, community/neighborhood, and the broader society. Race‐specific cultural messages and experiences should be addressed in interventions for this population, and programs should assist young men in developing a critical consciousness regarding these messages and experiences in order to promote health and well‐being.     

Imagine no religion: Heretical disgust,anger and the symbolic purity of mind

Immoral actions, including physical/sexual (e.g., incest) and social (e.g., unfairness) taboos, are often described as disgusting. But what about immoral thoughts, more specifically, thoughts that violate religious beliefs? Do heretical thoughts taint the purity of mind? The present research examined heretical disgust using self-report measures and facial electromyography. Religious thought violations consistently elicited both self-reported disgust and anger. Feelings of disgust also predicted harsh moral judgement, independent of anger, and were mediated by feelings of “contamination”. However, religious thought violations were not associated with a disgust facial expression (i.e., levator labii muscle activity) that was elicited by physically disgusting stimuli. We conclude that people (especially more religious people) do feel disgust in response to heretical thoughts that is meaningfully distinct from anger as a moral emotion. However, heretical disgust is not embodied in a physical disgust response. Rather, disgust has a symbolic moral value that marks heretical thoughts as harmful and aversive.