Humor Styles,Perceived Threat,Funniness of COVID-19 Memes,and Affective Mood in the Early Stages of COVID-19 Lockdown

Existing psychological research has long considered humor as a useful strategy for individuals in coping with adverse circumstances and life stressors. However, empirical studies are called for to better understand the role of humor in facing the COVID-19 pandemic. In a community sample of 527 Spanish adults, we investigated the associations between humor styles, perceived threat from COVID-19, funniness of COVID-19 memes, and individuals’ affective mood. Data were collected during the third week of lockdown in Spain (from 26 to 31 March 2020). Our results suggest that intrapsychic humor styles were associated with better coping with the COVID-19 pandemic. Structural equation modelling showed that self-enhancing and aggressive humor styles were related to perceiving COVID-19 as less psychologically threatening, which, in turn, was associated with a greater perceived funniness of COVID-19 memes, thus predicting higher levels of happiness. Interestingly, the opposite pattern of connections was found for self-defeating humor. These findings suggest that humor styles aimed at boosting one’s own self, irrespective of their potentially lighter or darker nature, may contribute to alleviating adverse psychological consequences arising from the COVID-19 pandemic.

     

Tradition religieuse et capacité de pardon

Forgiveness is a fundamental ingredient of everyday life. This article is intended to present, in a synthetic way, a number of recent works having empirically determined the relationship between religious tradition and forgivingness. To forgive is basically to give something to someone. For/give is the equivalent of the latin per/donare. Forgiveness is the gift of one's right to resentment after having been the victim of an offense. Forgiveness has been empirically investigated in two ways. The first approach specifically considered forgiveness as a possible answer to a given situation. The second approach considered forgiveness as a philosophy of life, as a habit; that is, as a personality trait. The studies reported in this article illustrate this second approach. A three-factor model of forgivingness is presented: lasting resentment, sensitivity to the circumstances of the offence, and unconditional forgiveness. It is shown that this model nicely fit empirical data from samples of persons grown up either in the Buddhist tradition, or in the Christian tradition, or in the Hindu tradition. It is also shown that among people grown up in the Muslim tradition this model must be adjusted to reflect the unique character of this tradition: Islam is both a religious and a political tradition. In brief, people whose spiritual references are either Buddhist or Christian or Hindu must be aware that if a conflict, even a minor one, opposes them to Muslims, a particular attention will be attributed to their apologizing behavior and to their efforts to repair the wrong committed. Forgiveness will probably be granted only after the offender has satisfied a number of conditions. Symmetrically, people whose references are Muslim must be aware that, if a conflict opposes them to people grown up in the other traditions, all the circumstances of the situation will probably play a more or less similar role (intention, apology, social proximity) and that forgiveness may be unconditionally granted. Unconditional forgiveness exists, at least in theory, in these traditions: it is not regarded as a weakness or as an immoral disposition.     

Individual differences in timing of discrete and continuous movements: a dimensional approach

This study investigated aspects of individual differences in timing of continuous and discontinuous movements to different pacing signals (auditory or visual), pacing intervals (500, 650, 800, 950 ms), and across effectors (dominant versus non-dominant hand). Correlation and principal component analysis demonstrated that a single statistical dimension accounted for up to 60 % of the explained variance in discontinuous tasks and 25 % of the variance in continuous tasks, when applied to performance obtained from tasks conducted with different effectors and at different pacing rates. Correlation analysis of factor scores representing effector and rate independent task performances showed that timing of discrete or continuous movements can be associated with modality independent mechanisms. Timing variability from discrete and continuous trials was not significantly correlated. This study goes beyond previous correlational work on individual differences in discrete and continuous movements, demonstrating that individual differences in discrete (event-based) or continuous (emergent) motor timing tasks can be modeled as distinctive statistical components with dissimilar capability to capture effector, rate, and modality independent variance.     

Psychological Change in Everyday Life: An Exploratory Study

The innovative moments model was used in a pilot study that aimed to explore the change processes involved in everyday change outside psychotherapy. According to this model, the emergence and development of innovative moments (IMs) as exceptions to a problematic pattern are closely associated with psychological change. A longitudinal design covering 4 months of interviews was implemented with 13 adults who were coping with significant personal problems without clinical psychopathological complaints. Semistructured interviews were used to explore participants' personal accounts of their problems, and change was assessed using a scaling task at the end of the study. A total of 114 interviews were analyzed using the innovative moments coding system. A general linear model showed that higher levels of change were associated with higher proportions of complex IMs over time. Moreover, lower levels of change were associated with an increase in elementary IMs. These results support the idea that successful psychological change in everyday life shares similarities with the change pattern found in psychotherapy using the innovative moments model.     

When attention is intact in adults with ADHD

Is covert visuospatial attention—selective processing of information in the absence of eye movements—preserved in adults with attention-deficit/hyperactivity disorder (ADHD)? Previous findings are inconclusive due to inconsistent terminology and suboptimal methodology. To settle this question, we used well-established spatial cueing protocols to investigate the perceptual effects of voluntary and involuntary attention on an orientation discrimination task for a group of adults with ADHD and their neurotypical age-matched and gender-matched controls. In both groups, voluntary attention significantly improved accuracy and decreased reaction times at the relevant location, but impaired accuracy and slowed reaction times at irrelevant locations, relative to a distributed attention condition. Likewise, involuntary attention improved accuracy and speeded responses. Critically, the magnitudes of all these orienting and reorienting attention effects were indistinguishable between groups. Thus, these counterintuitive findings indicate that spatial covert attention remains functionally intact in adults with ADHD.     

Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.