Differential effects of approach bias and eating style on unhealthy food consumption in overweight and normal weight women

Objective: The current study aimed to examine the effects of approach bias for unhealthy food and trait eating style on consumption of unhealthy food in overweight and normal weight individuals.

Method: Participants were 245 undergraduate women aged 17 – 26 years. They completed an Approach–Avoidance Task, the Dutch Eating Behaviour Questionnaire (to assess restrained, emotional, and external eating), and a taste test to measure consumption of unhealthy food.

Results: An external eating style predicted increased consumption of unhealthy food. Among overweight participants, external and emotional eating style individually moderated the relationship between approach bias for unhealthy food and subsequent consumption. Specifically, approach bias was positively related to consumption in high external and emotional eaters, but negatively related to consumption in low emotional eaters. These interactions were not observed among normal weight participants.

Conclusion: Practically, the results suggest that overweight individuals who are external or emotional eaters may benefit from interventions that aim to modify approach bias towards unhealthy food cues to reduce problematic eating behaviour.     

Anorexia nervosa and oversized experiences

In this paper, I discuss what I call the oversized experiences that anorexic patients suffer from. It has been known for some time that anorexic patients mentally picture their bodies as larger than reality. While this constitutes one kind of oversized experience, I claim there is another, less explored kind. This is an experience of the body as oversized in relation to the affordances of its environment. I discuss recent evidence suggesting anorexic patients exhibit distorted affordance perception. I then discuss how this distorted affordance perception also constitutes an oversized experience of the body. Along with sociocultural influences, I claim oversized experiences ground negative propositional attitudes regarding body size.     

威廉·詹姆斯与具身认知心理学

威廉·詹姆斯是美国心理学的创始人,被世人称为"美国心理学之父"。他创造了一整套的心理学理论,包括在具身认知兴起的过程中,他也发挥了重要的、不可替代的作用。而具身认知主要指在人们的认知过程中身体发挥着重要的关键作用,亦即认知是人们通过身体的具体体验及其活动方式而产生的。文章主要通过具身认知的兴起来了解在詹姆斯的一整套心理学理论中所包含的具身认知思想以及探究詹姆斯在其中发挥的重大作用。     

Media influence on drive for thinness,body satisfaction,and eating attitudes among young women in Hong Kong and China

The present study examined the impact of thin-ideal media exposure on Chinese women’s drive for thinness, attitudes towards body shape, and eating attitude. Women were assigned to one of two video conditions, which portrayed the thin-ideal (experimental) or was neutral (control group), in terms of content. A total of 83 young women from Hong Kong (N = 38) and Shanghai (N = 45), aged between 18 and 25 years (M_age = 22.7) participated in the study. A significant interaction was observed between the experimental video condition and location. Hong Kong women in the experimental group experienced greater levels of body dissatisfaction than Shanghai women exposed to the same condition. Exposure to thin-ideal media produced an increase in drive for thinness, body dissatisfaction and problematic eating attitudes regardless of location, with a greater immediate impact shown in Hong Kong women.     

Jean-Luc Marion: the reinscription of heteronormativity into postmodern theology

ABSTRACT

Since the “theological turn” in continental philosophy, theologians have regularly turned to phenomenology as an authentic opening to a new mode of theological discourse. Yet, when these theo-phenomenological discourses turn to the questions of sexuality, gender, and love they often fail to live up to the radical opening promised by this turn. Taken as a case study, the work of Jean-Luc Marion is emblematic of this failure. While many of his insights might offer new openings for theological thought, his phenomenological speculations nonetheless often merely serve to re-inscribe a traditional, even reactionary heteronormativity into the heart of postmodern theological thought. In fact, it is not uncommon to catch his work offering a denigration of the body, presupposing a determinately male subject, and foreclosing the very possibility of non-heterosexual love. This critical examination of Marion’s account of sexuality shows that even the most radical phenomenological theology needs the ideological interruption of queer theory.     

Body weight and weight perception among African and Caribbean university students: Correlation with depression symptoms

The aim of the study was to investigate the association between body weight, weight perception, and depressive symptoms in African and Caribbean university students. In a cross-sectional survey the total sample included 4 964 undergraduate university students (mean age 21.8, SD = 3.4, age range = 18-30 years) from five African and three Caribbean countries. Data on the students’ actual and perceived body weight, as well as depression symptoms, were collected. In logistic regression, perceived rather than measured overweight predicted depressive symptoms in male students with normal weight. For female students, perceived overweight predicted depression symptoms regardless of actual body weight. Male students who overestimated their body weight were at greater risk of depressive symptoms. Body weight self-perceptions appear to influence experience of mood disorder among African and Caribbean country students.     

The Symbolism of the Body in Daoism

The body is the center of Daoist practice.In addition to being the carrier of feelings,experiences,and actions,it also plays a major role in the construction and interpretation of religious meanings.What is important here is how it serves as the starting point and springboard for practitioners seeking either to obtain the ideal state of being or acquire transcendent powers.This article explores the formation of the body as a symbol in Daoism,and analyzes its corresponding implications.I attempt to do this through a close textual reading of Daoist texts and a critical review of previous academic work on the Daoist conception of body.Within Daoism,the body is neither some physical object,nor a spirit-flesh hybrid that is the subject of theological reflection.It is the vehicle to immortality,and is in itself a small pantheon to be discovered and promoted.As such,it is an open and rich symbol that both generates and integrates meanings on different levels.The symbol of the body not only brings together diverse meanings,but it also provides a conduit through which these meanings are expressed.After taking on religious meaning,the body comes to actualize its potentiality through Daoist practice and cultivation.     

Actuality and possibility: On the complementarity of two registers in the bodily constitution of experience

The purpose of this paper is to demonstrate the usefulness of the concept of possibility, and not merely that of actuality, for an inquiry into the bodily constitution of experience. The paper will study how the possibilities of action that may (or may not) be available to the subject help to shape the meaning attributed to perceived objects and to the situation occupied by the subject within her environment. This view will be supported by reference to empirical evidence provided by recent and current research on the perceptual estimation of distances and the effects brought about by the use of a tool on the organisation of our perceived immediate space.

The Living Body as the Origin of Culture: What the Shift in Husserl’s Notion of “Expression” Tells us About Cultural Objects

Husserl’s philosophy of culture relies upon a person’s body being expressive of the person’s spirit, but Husserl’s analysis of expression in Logical Investigations is inadequate to explain this bodily expressiveness. This paper explains how Husserl’s use of “expression” shifts from LI to Ideas II and argues that this shift is explained by Husserl’s increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments allow Husserl to better describe the bodily expressiveness that is the source of culture. Husserl’s account of culture is thoroughly intentionalistic, but it does not emphasize thought at the expense of embodiment. Culture originates not in an abstract subjectivity, but by persons’ expressing themselves physically in the world. By seeing how Husserl develops his mature position on bodily expressiveness, we can better appreciate the meaningfulness and the bodily concreteness of cultural objects.

The Body as the Ground of Religion, Science, and Self

The human body is both religious subject and scientific object, the manifest locus of both religious gnosis and secular cognition. Embodiment provides the basis for a rich cross–fertilization between cognitive science and comparative religion, but cognitive studies must return to their empiricist scientific roots by reembodying subjectivity, thus spanning the natural bridge between the two fields. Referencing the ritual centrality and cognitive content of the body, I suggest a materialist but nonreductionist construct of the self as a substantial cognitive embodiment that embraces not just perception and cognition, mind and spirit, but the forceful physicality of the moving body. Proprioception of the body's moving mass constitutes a mode of knowing that resonates strongly with the experience of self, not only across religious traditions but also within the physical sciences. By way of illustration, two directions are suggested in which a construct of the self as a substantial cognitive embodiment might lead us: first, a body–based interpretation of the Islamic myth of Adam and Iblis that reveals an internal substantiality as constitutive of the divinely imaged Self, and second, a new, religious direction for human evolutionary theory based on the implications of an embodied intentionality.