Unpleasant stimuli differentially modulate inhibitory processes in an emotional Go/NoGo task: an event-related potential study

Threat stimuli typically elicit a psychophysiological response pattern supporting the organism's preparation for active defence. Differently, blood stimuli prompt a distinctive autonomic response pattern and sustained processing, which do not call for clear-cut mobilisation for action. However, the contribution of motor disposition in these response patterns remains unclear. One way to address this issue is to investigate whether threat and blood stimuli differentially affect the active suppression of an ongoing motor activity. Thirty-two undergraduates were presented with threat, mutilation, pleasant, and neutral pictures in an emotional Go/NoGo task. The amplitudes of the NoGo-N2 and NoGo-P3 components of the event-related potentials were analysed as indices of conflict monitoring and inhibition of motor response, respectively. Reaction times to Go trials were significantly faster for threat than for mutilations. The NoGo-N2 was significantly larger to threat than to mutilations, whereas the NoGo-P3amplitude did not differ between the two conditions. These findings suggest that threat stimuli facilitated the execution of a prepotent response and enhanced conflict monitoring when action must be withheld. In contrast, blood stimuli did not either promote action in the Go trials or increase conflict in the NoGo condition, suggesting a response pattern compatible with defensive immobility.     

PHILOSOPHICAL ANTHROPOLOGY,ETHICS, AND LOVE: TOWARD A NEW RELIGION AND SCIENCE DIALOGUE

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times.     

Positive Psychotherapy’s Theory of the <Emphasis Type="Italic">Capacity to Know</Emphasis> as Explication of Unconscious Contents

Positive Psychotherapy (PPT), founded by Dr. Nossrat Peseschkian, a Persian Bahá’í who has lived in Europe for many years, assumes the functional capacities of the unconscious to be ‘basic capacities.’ PPT makes a distinction between actual capacities and basic capacities. The basic capacities are the capacity to love and the capacity to know. These basic capacities are comprehensive categories underpinning primary and secondary capacities. Based upon Bahá’í teachings, this therapy accepts belief as an implicit aspect of healthy psychological functioning. Moreover, contents of the unconscious in PPT are the conflicts between capacities, and undifferentiated and undeveloped actual capacities.

大学生A型行为类型及其学业情绪特点

用A型行为类型量表和大学生一般学业情绪问卷对218名大学生进行了调查。结果发现：被调查大学生中A型行为者（A和A^-）约占25％。大学生的学业情绪以正性情绪为主,A型行为者的比例和学业情绪的得分在性别、年级、专业变量上无显著差异。不同行为类型者学业情绪的特点：B型者（B或B^-）的羞愧、气愤、厌烦、焦虑、自豪、希望、愉快情绪均明显低于A型者（A或A^-）;B型者（B或B^-）的羞愧、气愤情绪明显低于极端中间型者;TH得分高者负性情绪多而不能放松;CH得分高的学生既有羞愧和气愤,又有自豪和希望。     

Is the centralization of potentially traumatic events always negative? An expansion of the Centrality of Events Scale

The autobiographical memory model of posttraumatic stress disorder (PTSD) argues that centralizing a traumatic event into one's life story is a maladaptive process associated with increased PTSD symptoms. Current measures of event centralization make no reference to whether individuals centralize the event in a positive or negative way. This study examined 400 undergraduate participants using a modified version of the Centrality of Events Scale composed of 2 factors measuring both positive and negative event centralization. Exploratory factor analysis confirmed the 2‐factor structure. Negative event centralization was associated with PTSD symptoms to a greater degree than was positive event centralization, and negative event centralization mediated the relationship between neuroticism and PTSD symptoms. Combined, these results suggest that the effect of event centralization is dependent on the valence with which the individual centralizes the event. The relationship shown between negative event centralization and PTSD symptoms supports the autobiographical memory model of PTSD.     

Emotional responding in NSSI: examinations of appraisals of positive and negative emotional stimuli,with and without acute stress

Non-suicidal self-injury (NSSI) is commonly used by young adults to regulate emotional responses. Yet, experimental examination of how people who self-injure appraise and respond to emotional stimuli is limited. We examined appraisals of, and responses to, emotive images in young adults who did and did not self-injure, and assessed whether these were impacted by exposure to a stressor. Study 1 (N?=?51) examined whether participants differed in their appraisals of emotional images. Study 2 (N?=?78) assessed whether appraisals of images changed after exposure to the Trier Social Stress Test. Ratings of emotional valence and arousal were collected in both studies; skin conductance was measured as an indicator of physiological arousal in Study 2. In Study 1 participants reporting NSSI rated positively valenced images as less pleasant than participants not reporting NSSI. In Study 2, after acute stress, participants reporting NSSI displayed dampened physiological reactions to positive images whereas participants who did not self-injure displayed heightened physiological reactions to these and rated them as more pleasant. Individuals who self-injure seem less able to engage in strategic mood repair after exposure to stress compared to people who do not self-injure.     

Happy thoughts: Enhancing well-being in the classroom with a positive events diary

Positive psychology interventions (PPIs) are effective in increasing well-being across the population. Whilst educators are recognising the importance of well-being in the classroom and of its long-term impact on life trajectory, the transformative potential of PPIs in educational settings is yet to be fully realised. This study investigates, for the first time, the effects of a PPI in school children by means of a daily dairy. Self-report questionnaires were used to measure well-being in school children aged 8–11 years. Across two studies, children kept a positive events diary, recording three experiences every day for a week. The intervention led to an increase in happiness and a decrease in depressive symptoms immediately following the intervention and at a three-month follow-up. Children who had unhappier baseline scores benefitted more from the intervention. This study demonstrates significant scope, in school settings, for targeted light-touch interventions to promote well-being in those with the greatest need.     

Counter‐intuitive moral judgement following traumatic brain injury

Several neurological patient populations, including traumatic brain injury (TBI), appear to produce an abnormally ‘utilitarian’ pattern of judgements to moral dilemmas; they tend to make judgements that maximize the welfare of the majority, rather than deontological judgements based on the following of moral rules (e.g., do not harm others). However, this patient research has always used extreme dilemmas with highly valued moral rules (e.g., do not kill). Data from healthy participants, however, suggest that when a wider range of dilemmas are employed, involving less valued moral rules (e.g., do not lie), moral judgements demonstrate sensitivity to the psychological intuitiveness of the judgements, rather than their deontological or utilitarian content (Kahane et al., Social Cognitive and Affective Neuroscience, 7, 2011, 393). We sought the moral judgements of 30 TBI participants and 30 controls on moral dilemmas where content (utilitarian/deontological) and intuition (intuitive/counter‐intuitive) were measured concurrently. Overall TBI participants made utilitarian judgements in equal proportions to controls; disproportionately favouring utilitarian judgements only when they were counter‐intuitive, and deontological judgements only when they were counter‐intuitive. These results speak against the view that TBI causes a specific utilitarian bias, suggesting instead that moral intuition is broadly disrupted following TBI.     

Memories affect mood: evidence from covert experimental assignment to positive, neutral, and negative memory recall

Memory recall has been proposed as a common and effective mood regulation strategy. Although several studies have presented results suggesting that recalling valenced memories affects subsequent mood, their designs allow for alternative interpretations of the observed effects. Two such alternatives include the reverse effect (mood effects on memory due to non-experimental assignment to memory recall condition) and demand characteristics of the experiment. We used covert experimental assignment to memory condition, asking subjects (N=314; 56% female) to recall memories that were primarily positive, neutral, or negative. Results showed the expected effect on mood (p<.002), with reported mood worst in the negative memory condition, better in the neutral condition, and best in the positive condition. These results suggest that valenced memory recall does indeed exert an effect on mood, and may do so even without the individual's awareness.     

A Humean theory of moral intuition

According to the quasi-perceptualist account of philosophical intuitions, they are intellectual appearances that are psychologically and epistemically analogous to perceptual appearances. Moral intuitions share the key characteristics of other intuitions, but can also have a distinctive phenomenology and motivational role. This paper develops the Humean claim that the shared and distinctive features of substantive moral intuitions are best explained by their being constituted by moral emotions. This is supported by an independently plausible non-Humean, quasi-perceptualist theory of emotion, according to which the phenomenal feel of emotions is crucial for their intentional content.