Emotions,Risk Perceptions,and Precautionary Behavior Under the Threat of Terror Attacks: A Field Study Among Israeli College Students

The current study uses the unique data from a natural experiment conducted in a college located in southern Israel that was exposed to rocket attacks in 2008. The study examines the relationships between the negative emotions, the perceptions of risk to oneself, the precautionary actions, and the intentions of 290 students who were exposed to terror attacks while on campus. In addition, we compared the emotions, the risk perceptions, and the precautionary behavior between the two groups: those who lived within the range of the rockets and were also exposed to rocket attacks at home and those who lived outside the range of the rockets. The results show that the risk perceptions were affected mainly by the emotion of fear while the students were on campus. In particular, fearful people became more pessimistic about their general and personal risks from terror but not about routine risks. The results also reveal that those who lived outside the rocket area (and had less or no experience with terror attacks) were more likely to take precautionary actions during their stay in the campus and were more pessimistic about continuing their studies in college in the coming year than those living in the area, who had more experience with terror attacks. Copyright © 2011 John Wiley & Sons, Ltd.     

Echoing the emotions of others: empathy is related to how adults and children map emotion onto the body

ABSTRACT

Empathy involves a mapping between the emotions observed in others and those experienced in one’s self. However, effective social functioning also requires an ability to differentiate one’s own emotional state from that of others. Here, we sought to examine the relationship between trait measures of empathy and the self-other distinction during emotional experience in both children and adults. We used a topographical self-report method (emBODY tool) in which participants drew on a silhouette of a human body where they felt an emotional response while watching film and music clips, as well as where they believed the character in the film or performer was feeling an emotion. We then assessed how the degree of overlap between the bodily representation of self versus other emotions related to trait empathy. In adults, the degree of overlap in the body maps was correlated with Perspective Taking. This relationship between cognitive empathy and degree of overlap between self and other was also found with children (8–11 years old), even though children performed worse on the task overall. The results suggest that mapping emotions observed or imagined in other’s bodies onto our own is related to the development of empathy.     

The Historical Character of Human Nature in Freud's Theories

In Freud’ theories of human development, human nature is described and analyzed as essentially historical. At the core of human history is the restructuring of the sexual instinct and the death instinct (or its unique form as destructive impulses). The conscious, asked-for shaping of these two instincts, under the rule of the “reality principle”, forms the basis of human society at all stages. This conscious restructuring has also unintended, unasked-for results, which are part of the historically developing human nature. The historical choice has been the building of human society as a social complex based on the de-eroticization of both the individual and society. Freud suggested that the historical process of changing human nature and maintaining the achieved new structure has mainly been an enterprise of enlightened political elite, which has imposed (in all societies) the various elements of the new nature upon the ordinary people. Human history is essentially a deed of the political sphere. In viewing human nature as consisting of both asked-for and unasked-for results of human conscious purposeful activity Freud belongs to the same historical school as Marx.     

Facial expressions in common marmosets (Callithrix jacchus) and their use by conspecifics

Facial expressions have been studied mainly in chimpanzees and have been shown to be important social signals. In platyrrhine and strepsirrhine primates, it has been doubted that facial expressions are differentiated enough, or the species socially capable enough, for facial expressions to be part of their communication system. However, in a series of experiments presenting olfactory, auditory and visual stimuli, we found that common marmosets (Callithrix jacchus) displayed an unexpected variety of facial expressions. Especially, olfactory and auditory stimuli elicited obvious facial displays (such as disgust), some of which are reported here for the first time. We asked whether specific facial responses to food and predator-related stimuli might act as social signals to conspecifics. We recorded two contrasting facial expressions (fear and pleasure) as separate sets of video clips and then presented these to cage mates of those marmosets shown in the images, while tempting the subject with food. Results show that the expression of a fearful face on screen significantly reduced time spent near the food bowl compared to the duration when a face showing pleasure was screened. This responsiveness to a cage mate’s facial expressions suggests that the evolution of facial signals may have occurred much earlier in primate evolution than had been thought.     

Cross-Cultural Reflections on the Feminine “Other”: Hebraism and Hellenism Redux

This paper addresses two of the most famous “others” in human history: Hellenism in relation to Hebraism and man in relation to woman. The development of modern psychiatry and psychology has been fundamentally informed by classical Greek thought, leaving the Bible epistemologically maligned as a valid alternative source-text for development of metatheory. This historical dominance of classical Greek thought has likewise directly contributed to the “otherness” status of women, establishing an implicit misogynistic undercurrent in Western history. The biblical worldview offers a destigmatized conception of the woman that affirms her independent status as a psychologically complete individual. This difference dramatically plays out in contrasting biblical and Greek views of women through comparing the story of Prometheus and Pandora with that of Adam and Eve. Pandora is described as a curse to man in retaliation for Prometheus stealing fire for man. In stark contrast, Eve is described as a blessing to man and as a helpmeet-opposite (ezer kenegdo). The biblical narrative of Adam and Eve represents a truly egalitarian approach to women. Despite Freud’s materialistic treatment of religion, the privileged position that classical Greek thought has enjoyed in the West has in fact acted as an illusion, serving as an existential tranquilizer and distracting the scientific conversation away from the life-affirming, hopeful message promoted through the biblical tradition. We can no longer afford to keep the Bible in the “other” category—we must mobilize the biblical tradition in the service of inductively developing a robust new conception of mental health.     

Transference and “The Rebbe” Idiographic and Nomothetic Factors in the Psychoanalysis of Lubavitch Chassidim

The Lubavitch Chassidim are one of several ultra-orthodox groups within Judaism. Their central focus is on their leader or Rebbe, who is seen as not only the possessor of all wisdom but also having supernatural powers. In working therapeutically with Lubavitch, one needs to distinguish if the beliefs of the individual are unique to them or reflect the belief system of the community. If the former, then it obviously needs to be analyzed. If the latter, then it is seen as an identification with the group and reflective of the need for group cohesion and often a regulator of self-esteem. The following article demonstrates these factors.     

Crisis Theory and Therapeutic Change in Small Groups: Some Implications for Community Mental Health Programs

Abstract

The role of sibling dynamics in group psychotherapy has received relatively little attention in the literature. Our clinical experience suggests that sibling issues regularly arise in the practice of group psychotherapy. This article provides an integrative view of sibling relationships from a family systems and self psychology orientation to group therapy. Special emphasis is placed on developmental and cultural differences as they affect sibling dynamics and the group leader’s role. A number of case examples are offered to illustrate ways to view clinical challenges in a manner consistent with the influence of sibling relationships on group members and group process.     

Twenty-First Annual AGPA Conference January 23–25, 1964 Barbizon-Plaza Hotel

The experience of being in individual and group psychotherapy concurrently with different therapists is discussed. A semi-structured interview protocol was used to explore a variety of dimensions of “conjoint” treatment. The potential benefits and difficulties associated with receiving different perspectives about the same issues are delineated. The necessity of working with the inevitable comparisons of therapists and treatments is underscored. A number of aspects of the transference phenomena that emerge are discussed, including “splitting,” which is construed as a process that may be destructive, but that may also be valuable if handled well. Countertransference dangers are explored, as is the question of whether, and under what circumstances, communication between the treating therapists is necessary or desirable.