Maiya Jordan 《Ratio》2019,32(2):122-130

According to doxastic accounts of self‐deception, self‐deception that P yields belief that P. For doxastic accounts, the self‐deceiver really believes what he, in self‐deception, professes to believe. I argue that doxastic accounts are contradicted by a phenomenon that often accompanies self‐deception. This phenomenon – which I term ‘secondary deception’ – consists in the self‐deceiver's defending his professed (deceit‐induced) belief to an audience by lying to that audience. I proceed to sketch an alternative, non‐doxastic account of how we should understand self‐deception in terms of the self‐deceiver's misrepresentation of himself as believing that P.  相似文献   

    

《Journal of research in personality》2019

Research on subjective authenticity identifies several psychological antecedents that seem naturally tied to subjectively authentic experiences. Four studies (N = 525) tested the hypothesis that promotion focus (compared to prevention focus) represents another shared antecedent of subjective authenticity. Studies 1 and 2 examined correlations between regulatory focus and subjective authenticity in the context of goal-pursuit and interpersonal interactions. Studies 3 and 4 were within-subjects experiments designed to manipulate regulatory focus and examine the effects of promotion and prevention focus on subjective authenticity. Across all studies, we found that promotion focus (relative to prevention focus) was a robust predictor of subjective authenticity. Implications and future directions are discussed.  相似文献   

    

Agnieszka Golec de Zavala  Karolina Dyduch‐Hazar  Dorottya Lantos 《Political psychology》2019,40(Z1):37-74

This article proposes a new theoretical framework for the reviewed state‐of‐the‐art research on collective narcissism—the belief that the ingroup’s exceptionality is not sufficiently appreciated by others. Collective narcissism is motivated by the investment of an undermined sense of self‐esteem into the belief in the ingroup’s entitlement to privilege. Collective narcissism lies in the heart of populist rhetoric. The belief in ingroup’s exceptionality compensates the undermined sense of self‐worth, leaving collective narcissists hypervigilant to signs of threat to the ingroup’s position. People endorsing the collective narcissistic belief are prone to biased perceptions of intergroup situations and to conspiratorial thinking. They retaliate to imagined provocations against the ingroup but sometimes overlook real threats. They are prejudiced and hostile. Deficits in emotional regulation, hostile attribution bias, and vindictiveness lie behind the robust link between collective narcissism and intergroup hostility. Interventions that support the regulation of negative emotions, such as experiencing self‐transcendent emotions, decrease the link between collective narcissism and intergroup hostility and offer further insights into the nature of collective narcissism.  相似文献   

    

Qingke Guo  Rui Wu  Xiaoxiao Li 《Asian Journal of Social Psychology》2018,21(1-2):22-31

To confirm the relationship between pro‐social behaviour and increased physical functioning revealed by previous researchers in Western samples, we conducted four experiments with 378 Chinese undergraduates. The participants' strength to hold, to grip and to lift, as well as their vitality (walking speed), were measured after thinking of acts of kindness. The results showed that recalling pro‐social behaviour (helping others or spending money on others) that had occurred in the past or imagining pro‐social behaviour happening in the future imbued people with more physical strength and vitality. In three experiments, pro‐social behaviour boosted the positive mood of the actors, but the effect was only significant in one experiment, suggesting that the hidden gift may include increased happiness, but that enhanced physical functioning cannot be accounted for by differences in emotions. These results add to the evidence that the function of pro‐social behaviour in promoting physical functioning may be culturally universal.  相似文献   

    

Jerzy J. Karylowski  Blazej Mrozinski 《Self and identity》2018,17(4):382-393

Abstract

We argue that the frequently assumed privileged role of the self as a habitual reference point in social judgments is often hindered by the fact that, unlike other persons, the self is typically represented primarily in terms of internal, unobservable characteristics. This idiosyncratic feature of self-representations may render them incompatible with many other social representations. Yet, such limitations are not universal. In particular, incompatibility is less of a problem when (1) the judgment target is someone psychologically close; (2) accessible self-representations involve distant (rather than recent) self-memories; (3) accessible self-representations are relatively abstract, (semanticized) rather than event-specific; or, (4) social judgements concern not a specific other person but more abstract social concepts such as traits.  相似文献   

    

Marta Kawka 《Reflective Practice》2018,19(2):264-277

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Seung‐Hee Claire Son  Young Eun Chang 《Infant and child development》2018,27(4)

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Esther Burkitt  Ruth Lowry  Francesca Fotheringham 《Infant and child development》2018,27(3)

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《The British journal of educational psychology》2017,87(1):57-74

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Marit Aalen 《The International journal of psycho-analysis》2017,98(2):415-434

Peer Gynt, the main character in Ibsen's dramatic poem from 1867, has fascinated scholars since its publication. After a lifetime of escapades, Peer finds himself lonely, detached and with feelings of deadness. Gradually, the underlying structure of his personality confronts him. With the help of Wilfred Bion's ideas, it is possible to trace a distinct pattern, where unprocessed thoughts seem to play a decisive role in hindering Peer's self‐realization. The main female character, Solveig, spends her life waiting for Peer. Eventually she develops into a container, ready to welcome Peer's stray thoughts. This paper demonstrates how she evolves Bionian capacities like reverie, and eschewing of memory and desire. The interpretation that follows thus challenges a tradition where Solveig is seen as a romantic figure who, like Goethe's Gretchen, is designed to save the male protagonist by unconditional love. This paper argues that Solveig plays a more active role towards Peer in offering significant tools for personal development. The paper concludes that Ibsen and Bion have uncovered elements of basic human conditions that in some significant ways seem to coincide.  相似文献