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Using the self as a reference point at encoding produces a memory advantage over other types of encoding activities. Even simply co-presenting a target item with self-relevant versus other-relevant information can produce an incid...
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Using the self as a reference point at encoding produces a memory advantage over other types of encoding activities. Even simply co-presenting a target item with self-relevant versus other-relevant information can produce an incidental self-memory advantage in the absence of any explicit task demand to evaluate the item's self-relevancy. In the present study, we asked whether an incidental self-memory advantage results from (a) the mere co-presentation of a target item with self-relevant information at encoding or (b) relational processing between a target item and self-relevant information at encoding. During incidental encoding, words were presented in two different colors either above or below a name (the participant's own or another person's). Participants judged either the location of each word in relation to the name (Is the word above or below the name?) or the color of each word to which the name had no relevance (Is the word in red or green?). In a subsequent memory test, we found a self-memory advantage for both items and their associated source features in the location judgment task but not in the color judgment task. Our findings show that a memory advantage for a target item presented with self-relevant versus other-relevant information is more likely when a task agenda places, via relational processing demands, the self-relevant/other-relevant information in the focus of attention along with the target item. Potential processes that mediate this attention-dependent effect are discussed.
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The individual self comprise unique attributes, the relational self comprises partner-shared attributes, and the collective self comprises ingroup-shared attributes. All selves are fundamental components of the self-concept, with ...
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The individual self comprise unique attributes, the relational self comprises partner-shared attributes, and the collective self comprises ingroup-shared attributes. All selves are fundamental components of the self-concept, with each being important and meaningful to human experience and with each being associated with health benefits. Are the selves, however, equally important and meaningful? We review a program of research that tested four competing theoretical views suggesting that the motivational hub of human experience is (a) the individual self, (b) the relational self, (b) the collective self, or (c) determined by contextual or cultural factors. The research furnished support to the view that the individual self is the primary form of self-definition. We discuss alternative explanations and implications. We end with the introduction of a theoretical model, the boomerang model, that has the potential to integrate the diverse literature on the topic.
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This paper presents the reasons for viewing the conflicts of inner mental life as arising from the problematic interaction of two different selves. A self that is involved in interpersonal relationships can be seen to be contendin...
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This paper presents the reasons for viewing the conflicts of inner mental life as arising from the problematic interaction of two different selves. A self that is involved in interpersonal relationships can be seen to be contending with a coexisting self who has a hatred of dependency on others. When the self that idealises independence is dominating the inner world, any means will be used to achieve the desired ends, regardless of the consequences for anyone. The paper makes links with the work of neuropsychiatrists such as McGilchrist and to the contributions of Bion, Britton, Winnicott and other analysts who have recognized the existence of different selves in the inner world. An analytic session is presented to illustrate the process of mapping out of 'who is doing what to whom' in the clinical interaction. We argue that transference mis attributions can be better understood by recognizing the differences between the two selves internally. This detailed differentiation can then assist the patient to reduce the likelihood of internal takeovers both in the analytic setting and in other relationships.
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We suggest that understanding unethical behavior in organizations involves understanding how people view themselves and their relationships with others, a concept known as self-construal. Across multiple studies, employing both fi...
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We suggest that understanding unethical behavior in organizations involves understanding how people view themselves and their relationships with others, a concept known as self-construal. Across multiple studies, employing both field and laboratory settings, we examine the impact of three dimensions of self-construal (independent, relational, and collective) on unethical behavior. Our results show that higher levels of relational self-construal relate negatively to unethical behavior. We also find that differences in levels of relational self for men and women mediate gender differences in unethical behavior. We discuss both the theoretical and practical implications of these findings.
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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three tradit...
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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three traditions: namely, the relational self , the authentic self, and the nonself. Several psychotherapy techniques derived from each of these traditions are discussed in the context of contemporary Confucian societies in East Asia and North America. The indigenous approach to understanding psychotherapies within a cultural context may contribute to the training program of multicultural counseling psychology.
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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three tradit...
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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three traditions: namely, the relational self , the authentic self, and the nonself. Several psychotherapy techniques derived from each of these traditions are discussed in the context of contemporary Confucian societies in East Asia and North America. The indigenous approach to understanding psychotherapies within a cultural context may contribute to the training program of multicultural counseling psychology.
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When studying adolescent development, it is important to consider two key areas that are salient for teens, which are self-concept and peer relations. A secondary analysis of the National Institute of Health and Human Development ...
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When studying adolescent development, it is important to consider two key areas that are salient for teens, which are self-concept and peer relations. A secondary analysis of the National Institute of Health and Human Development Study of Early Child Care and Youth Development was conducted to examine the prospective bidirectional associations between self-concept and peer relations. To date, how social development broadly and peer relations in particular (e.g., relational aggression and victimization) affect self-concept domains is not fully understood. Using a large sample (N = 1063; 532 girls; M = 11.14 years; SD = .59) with multiple informants, the present study examined whether fifth grade relational aggression and sixth grade relational victimization was associated with adolescent self-concept in three key domains (i.e., academic, sports, physical appearance). A significant direct effect emerged, such that relational aggression in middle childhood was associated with decreases in academic self-concept and increases in sports self-concept in adolescence. Analyses also revealed that having higher levels of domain specific self-concept led to decreases in relational aggression across the transition to adolescence. The findings highlight the importance of examining bidirectional prospective associations between relational aggression, relational victimization, and domain specific self-concept. Implications for future research and clinical intervention are discussed.
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Ethics exists among beings that can relate to one another and who can create change in one another. Although this may appear as a simple truism, the implications of relation and change in bioethics are manifold. For instance, one ...
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Ethics exists among beings that can relate to one another and who can create change in one another. Although this may appear as a simple truism, the implications of relation and change in bioethics are manifold. For instance, one can relate not only to others, but also can enter into self-relation by relating to oneself. Self-relation problematizes autonomy insofar as one does not have immediate access to all of oneself and so therefore also does not immediately fully determine oneself in the way that an uncomplicated understanding of autonomy might imply. This article proceeds as a preliminary exposition of the concepts of relation and change as they apply to bioethics, particularly as they inform autonomy, action theory, and the porous subject.
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The core premise of this article is that it is scientifically informative and psychologically meaningful to conceptualize and assess authenticity in context. I begin by providing some theoretical background on the nature of the se...
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The core premise of this article is that it is scientifically informative and psychologically meaningful to conceptualize and assess authenticity in context. I begin by providing some theoretical background on the nature of the self-concept, highlighting how the self-concept is composed of a collection of selves, with different selves activated and therefore at play in different contexts. This basic fact, that the self-concept is both multifaceted and malleable, implies that authenticity is a construct that requires study at a contextual level. I illustrate this by reviewing theory and findings from 3 areas of research, incorporating studies from my laboratory throughout. These areas are (a) authenticity in the context of close relationships; (b) authenticity in hierarchical contexts, wherein one occupies a lower versus higher position of social power; and (c) authenticity in relation to the larger cultural context. Finally, I address a number of issues and questions that arise when considering authenticity in context and propose a number of directions for future research on the context-specific nature of authenticity.
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This research demonstrates how women assimilate to benevolent sexism by emphasizing their relational qualities and de-emphasizing their task-related characteristics when exposed to benevolent sexism. Studies 1 (N = 62) and 2 (N = ...
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This research demonstrates how women assimilate to benevolent sexism by emphasizing their relational qualities and de-emphasizing their task-related characteristics when exposed to benevolent sexism. Studies 1 (N = 62) and 2 (N = 100) show, with slightly different paradigms and measures, that compared to exposure to hostile sexism, exposure to benevolent sexism increases the extent to which female Dutch college students define themselves in relational terms and decreases the extent to which they emphasize their task-related characteristics. Study 3 (N = 79) demonstrates that benevolent sexism has more pernicious effects when it is expressed by someone with whom women expect to collaborate than when no collaboration is expected with the source of sexism. The implications of these results are discussed.
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