The mental time line: An analogue of the mental number line in the mapping of life events

A crucial aspect of the human mind is the ability to project the self along the time line to past and future. It has been argued that such self-projection is essential to re-experience past experiences and predict future events. In-depth analysis of a novel paradigm investigating mental time shows that the speed of this “self-projection” in time depends logarithmically on the temporal-distance between an imagined “location” on the time line that participants were asked to imagine and the location of another imagined event from the time line. This logarithmic pattern suggests that events in human cognition are spatially mapped along an imagery mental time line. We argue that the present time-line data are comparable to the spatial mapping of numbers along the mental number line and that such spatial maps are a fundamental basis for cognition.     

The habitual consumer

Consumers sometimes act like creatures of habit, automatically repeating past behavior with little regard to current goals and valued outcomes. To explain this phenomenon, we show that habits are a specific form of automaticity in which responses are directly cued by the contexts (e.g., locations, preceding actions) that consistently covaried with past performance. Habits are prepotent responses that are quick to activate in memory over alternatives and that have a slow-to-modify memory trace. In daily life, the tendency to act on habits is compounded by everyday demands, including time pressures, distraction, and self-control depletion. However, habits are not immune to deliberative processes. Habits are learned largely as people pursue goals in daily life, and habits are broken through the strategic deployment of effortful self-control. Also, habits influence the post hoc inferences that people make about their behavior.     

Knowing Self Through the Journey: Graduate Students’ Experiences of Self-Knowledge Development

This article explores graduate students’ experiences of a self-knowledge development course that is framed by the Heroic Journey model. Through a consideration of several theorists’ perspectives and through the voices of 13 study participants, this article examines the nature of this self-study experience and its impact on participants’ lives. In light of feminist critiques of the traditional Heroic Journey model, the author pays particular attention to the experiences of women in this course. The author identifies three major findings: First, when the Heroic journey model is understood as a process and not just a theoretical construct, it gains significant power as an inclusive tool for fostering self-knowledge development. Second, self-knowledge development is not solely an individual endeavor. Self-knowledge is socially constructed through interaction with others. Third, self-knowledge development has critical spiritual dimensions, and this deeper level of knowing can lead to significant, long-lasting growth and change.

Emergence of the bipolar cultural complex in Walt Whitman

My main hypothesis in this paper(1) is that America's seminal poet, Walt Whitman, was trapped--like so many of his contemporaries--in 'cultural complexes' (Singer & Kimbles 2004) that he internalized, but that he found a way to transcend the splits inherent in these 'bipolar' (Perry 1970) organizations through his art. One way he accomplished this was through his aesthetic method of 'holding the opposites' between two poles of a slavery is wrong/white supremacy is justified cultural complex. In my paper, I provide evidence for some of the contradictions inherent in Whitman's character by examining the political splits of his times and explore how various Self symbols he produced through his poetry, particularly the figures he called 'Black Lucifer' and the Deus Quadriune--a quaternity symbol--facilitated his personal and cultural transformation. Finally, I demonstrate the relevance of my hypothesis to contemporary racism during the pre-Civil Rights period in the South through a clinical example, and I show how the Jungian method of 'holding the opposites' can be effectively practised in the transference/countertransference field of psychotherapy in general.     

Mortality salience and the desire for offspring

Research on terror management theory (TMT) illustrates that following mortality salience (MS) people defend their cultural worldviews and bolster self-esteem to transcend death. Recently, research additionally showed that MS increased self-reports of the number of children desired in Dutch men but not in Dutch women. We conducted three studies to further investigate the role of desire for offspring in terror management. In Study 1, we conceptually replicated previous findings for Germany and found increased desire for offspring following MS in both men and women. Extending prior research Study 2 revealed that following MS not only was the accessibility of death-related thoughts increased, but also the accessibility of thoughts related to offspring. Finally, Study 3 suggested that the MS effect on ingroup bias was eliminated under conditions of offspring salience. Relating these findings to TMT, anticipated or actual offspring is discussed as a buffer against existential anxiety.     

Technology and Intimacy in the Philosophy of Georges Bataille

The goal of this article is to examine the nature of technology in view of Georges Bataille’s notion of intimacy. After providing a summary of Bataille’s critique of technology, I offer my response and show that a technological device can reach such a degree of familiarity that it becomes indistinguishable from our psychophysical personality. In this sense, we experience technology not as instrumentation, but in intimacy. The old theory of technology as organ-projection is, therefore, reinterpreted to produce a theory of technology that includes the technological process in its entirety, from the moment of invention and innovation, involving a movement of transcendence and objectification, to the moment of intimacy.

Intentional embarrassment: a look at embarrassors' and targets' perspectives

Two thousand, one hundred and seven participants recounted situations in which they intentionally embarrassed another person (embarrassor accounts) or in which they perceived that they were intentionally embarrassed (target accounts). Specifically, this paper focused on differences in individuals' accounts of: (1) embarrassors' goals; (2) embarrassors' goal achievement; and (3) the degree of embarrassment felt by targets from embarrassors' and targets' perspectives. We asked 1136 participants to report a situation when they intentionally embarrassed another person. We asked another 971 participants to report a situation when they perceived that they were intentionally embarrassed by someone. Chi-square tests revealed strong effects for the perspective of the respondents on goals attempted and goals achieved. As expected, embarrassors were more likely than targets to report using embarrassment to negatively sanction another's behavior; targets were more likely than embarrassors to report that the embarrassors attempted the goal of self-satisfaction; embarrassors were more likely than targets to report that they were successful at achieving their goal; and embarrassors reported lower levels of target embarrassment than did targets. Implications and suggestions for future research are provided.     

社会身份重要性和社会认同对群体参照效应的影响

研究选取四个参照条件（国家、民族、性别、职业）,探讨个体内部的社会身份重要性、以及个体对其不同社会身份的社会认同度对群体参照效应的影响。结果表明,在个体内部,社会身份重要性越重要,相应的群体参照效应也越大,而社会认同的高低对群体参照效应的大小没有显著影响。这表明在个体的自我内部,不同的社会身份是按照重要性来排列,越重要身份越靠近个体自我概念的核心,而且这种重要性也影响着集体自我相关信息的认知加工。     

Body image disturbance and skin bleaching

This study looks at body image disturbance among Jamaicans who bleach their skin. The hypothesis states that there is a positive relationship between skin bleaching and body image disturbance. The study used a convenience sample of 160 participants with a skin bleaching group (n = 80) and a non‐bleaching comparison group (n = 80). The instrument included demographic questions, the body image disturbance questionnaire (BIDQ), and questions about skin bleaching. The results of a t‐test revealed that the skin bleaching group (M = 1.5255, SD = 0.42169) was not significantly different from the non‐bleaching group (M = 1.4938, SD = 0.74217) in terms of body image disturbance, t(158) = 0.333, p = .740. The participants who bleached did not suffer from body image disturbance. Self‐reports revealed that they bleached to acquire beauty, attract a partner, elude the police, and market skin bleaching products. The practice was fashionable and popular and it made some participants feel good, while others were fans of a popular musical artiste who bleached his skin. The majority of participants bleached because of the perceived personal, social, and entrepreneurial benefits of the practice and not because they suffered emotional distress, anxiety, and functional impairment because of their skin colour. However, there was some level of BID among the minority of participants who argued that they bleached because they wanted to be pretty so they were emotionally distressed about there body image and experienced functional impairment.     

Plurality of Self: Buddhist Anthropology and the Two Natures of Christ

The union of divine and human in Jesus Christ was codified at the Council of Chalcedon. However, while this position makes good theological sense, in terms of soteriology, it remains a conceptual problem. How do two distinct entities combine into a single entity without the loss of their respective distinctiveness? This article recommends a move from a Greek metaphysic of “substance” to a Buddhist understanding of selfhood as emptiness. By understanding the self as an interweaving of multiple energies, rather than a fixed substance, Chalcedonian Christology can retain its soteriological integrity with a more helpful conceptual understanding of how two may become one.