Biased processing of emotional information in sub-clinical anxiety: Evidence from Simon effects

We tested the idea that in high trait-anxiety, behavioural responses are influenced by spatial correspondence to emotional information. It is suggested that if an emotional stimulus is preferentially processed, it may act as if presented alone and yield a Simon effect: faster responses when stimulus and response spatially correspond than when not. High-trait-anxious undergraduates indeed showed a content-specific Simon effect for social-threat (not physical-threat) words that were presented together with a neutral word for 14 ms; they showed the reverse response pattern for positive words. Low-anxious undergraduates had no bias. When presentation time was lengthened to 500 ms, the response pattern for social-threat and positive words shown by high-anxious undergraduates reversed as compared to the pattern with 14 ms, but there were no significant group differences. These results can be taken to suggest that in high trait-anxiety, the processing of social-threat is specifically prioritized; social-threat and positive information may elicit an immediate response, counteracted by mood-regulation strategies. We argue that the present approach opens up interesting avenues for investigating biased information processing and response tendencies.     

Exploring the When and Why of Schadenfreude

We summarize the empirical work on schadenfreude , or pleasure felt at someone else's misfortune. Although schadenfreude is a socially undesirable emotion, research reveals at least three conditions in which it commonly arises. One condition is when observers gain from the misfortune. We discuss research showing that gains in ingroup outcomes based on the failures of rival outgroups can create schadenfreude , especially for those highly identified with their ingroups. A second condition is when another's misfortune is deserved. We focus on research showing that the misfortunes of hypocrites are perceived as highly deserved and therefore create schadenfreude in observers. A third condition is when a misfortune befalls an envied person. We summarize studies showing that the core ingredients of envy prime the envying person for schadenfreude when the envied person suffers.     

Cerebral blood flow in normal and abnormal sleep and dreaming

Measurements of regional or local cerebral blood flow (CBF) by the xenon-133 inhalation method and stable xenon computerized tomography CBF (CTCBF) method were made during relaxed wakefulness and different stages of REM and non-REM sleep in normal age-matched volunteers, narcoleptics, and sleep apneics. In the awake state, CBF values were reduced in both narcoleptics and sleep apneics in the brainstem and cerebellar regions. During sleep onset, whether REM or stage I-II, CBF values were paradoxically increased in narcoleptics but decreased severely in sleep apneics, while in normal volunteers they became diffusely but more moderately decreased. In REM sleep and dreaming CBF values greatly increased, particularly in right temporo-parietal regions in subjects experiencing both visual and auditory dreaming.     

Die Organisation des Kollektivlebens

Ohne Zusammenfassung     

Maimonides and Miracles: The Growth of a (Dis)Belief

This study approaches Maimonides' attitude towards miracles as a long-term process. The young Maimonides saw no room nor any need for miracles. Science provided a full and satisfactory explanation for events within a deterministic cosmos. However, as he matured, his doubts concerning the capacity of science to account for all events intensified; he increasingly realized that some features of the cosmos, or events in Jewish history, cannot be accounted for fully by any explanatory system. As his disbelief in the unlimited power of scientific explanation grew, he became more receptive to the possibility of miracles. For miracles are nothing other than events or features that, while not being totally at odds with science, cannot be fully accounted for in any theory. Maimonides' ultimate acceptance of miracles was, therefore, his ultimate acceptance of his own doubts and uncertainties.