neolo-gisms

Although we believe that this study establishes the presence of g in data from these non-Western cultures, this study says nothing about the relative level of general cognitive ability in various societies, nor can it be used to make cross-cultural comparisons. For this purpose, one must establish measurement invariance of a test across different cultural groups (e.g., Holding et al., 2018) to ensure that test items and tasks function in a similar way for each group.

The mean sample size of the remaining data sets was 539.6 (SD = 1,574.5). The large standard deviation in relationship to the mean is indicative of the noticeably positively skewed distribution of sample sizes, a finding supported by the much smaller median of 170 and skewness value of 6.297. There were 16,559 females (33.1%), 25,431 males (48.6%), and 10,350 individuals whose gender was unreported (19.8%). The majority of samples—62 of 97 samples (63.9%)—consisted entirely or predominantly of individuals below 18. Most of the remaining samples contained entirely or predominantly adults (32 data sets, 33.0%), and the remaining 3 datasets (3.1%) had an unknown age range or an unknown mix of adults and children). The samples span nearly the entire range of life span development, from age 2 to elderly individuals.

Alternatively, one could postulate that a general cognitive ability is a Western trait but not a universal trait among humans, but this would require an evolutionary model where this general ability evolved several times independently throughout the mammalian clade, including separately in the ancestors of Europeans after they migrated out of Africa and separated from other human groups. Such a model requires (a) a great deal of convergent evolution to occur across species occupying widely divergent environmental niches and (b) an incredibly rapid development of a general cognitive ability while the ancestors of Europeans were under extremely strong selection pressures that other humans did not experience (but other mammal species or their ancestors would have experienced at other times). We find the more parsimonious model of an evolutionary origin of the general cognitive ability in the early stages of mammalian development to be the more plausible one, and thus we believe that it is reasonable to expect a general cognitive ability to be a universal human trait.

Panga Munthu test of intelligence

Berry (1986)

Access to gender-responsive substance use disorder treatment services, especially for pregnant women

We believe that members of the public likely learn some inaccurate information about intelligence in their psychology courses. The good news about this implication is that reducing the public’s mistaken beliefs about intelligence will not take a massive public education campaign or public relations blitz. Instead, improving the public’s understanding about intelligence starts in psychology’s own backyard with improving the content of undergraduate courses and textbooks.

The introductory psychology textbook is difficult to produce with uniform accuracy, as authors have only a limited area of expertise, yet must write chapters that discuss the entire breadth of psychology.

From 12 years onward you learn differently

But the bottom line seems to be that we now have a better idea why rewards work better than punishment with pre-adolescent children. So if it is an explanation you need for why you should reward good behavior more than punish bad behavior, at least with pre-adolescent children, now you have one. The task that still remains, of course, is regulating one's own irritability, frustration and thus behavior in the face of annoying child behavior so that we can ignore it.

The Modern Stoicism movement traces its roots to Victor Frankl’s (Sahakian 1979) logotherapy, as well as to early versions of Cognitive Behavioral Therapy, for instance in the work of Albert Ellis (Robertson 2010). But Stoicism is a philosophy, not a therapy, and it is in the works of philosophers such as William Irvine (2008), John Sellars (2003), and Lawrence Becker (1997) that we find articulations of 21st century Stoicism, though the more self-help oriented contribution by CBT therapist Donald Robertson (2013) is also worthy of note. All of these authors attempt to distance the philosophical meaning of "Stoic"—even in a modern setting—from the common English word "stoic," indicating someone who goes through life with a stiff upper lip, so to speak. While there are commonalities between "Stoic" and "stoic," for instance the emphasis on endurance, the latter is a diminutive version of the former, and the two should accordingly be kept distinct.

Cloninger has trained rats and mice in mazes to have persistence by carefully not rewarding them when they get to the finish. “The key is intermittent reinforcement,” says Cloninger. The brain has to learn that frustrating spells can be worked through. “A person who grows up getting too frequent rewards will not have persistence, because they’ll quit when the rewards disappear.”

Next time you need to avoid saying yes, use “I don’t” in your refusal, to reinforce the helpful behavior of saying no to things that aren’t worth it.

The researchers anticipated that four aspects of mindfulness would predict higher self-esteem: Labeling internal experiences with words, which might prevent people from getting consumed by self-critical thoughts and emotions; Bringing a non-judgmental attitude toward thoughts and emotions, which could help individuals have a neutral, accepting attitude toward the self; Sustaining attention on the present moment, which could help people avoid becoming caught up in self-critical thoughts that relate to events from the past or future; Letting thoughts and emotions enter and leave awareness without reacting to them.

Think about it this way: How much better might it feel to take a breath after making a mistake, rather than berating ourselves?“All you have to do is think of going to a friend,” Dr. Neff said. “If you said, ‘I’m feeling fat and lazy and I’m not succeeding at my job,’ and your friend said, ‘Yeah, you’re a loser. Just give up now. You’re disgusting,’ how motivating would that be?”This is the linchpin of being kinder to ourselves: Practice what it feels like to treat yourself as you might treat a friend. In order to trade in self-abuse for self-compassion, it has to be a regular habit.AdvertisementSo the next time you’re on the verge of falling into a shame spiral, think of how you’d pull your friend back from falling in, and turn that effort inward. If it feels funny the first time, give it second, third and fourth tries.And if you forget on the fifth, remember: Four tries is a lot better than zero.

But it’s step three, according to Dr. Brewer, that is most important if you want to make the shift sustainable in the long term: Make a deliberate, conscious effort to recognize the difference between how you feel when caught up in self-criticism, and how you feel when you can let go of it.“That’s where you start to hack the reward-based learning system,” Dr. Brewer said.

The second step to self-compassion is to meet your criticism with kindness. If your inner critic says, “You’re lazy and worthless,” respond with a reminder: “You’re doing your best” or “We all make mistakes.”

3 steps to self-compassionFirst: Make the choice that you’ll at least try a new approach to thinking about yourself. Commit to treating yourself more kindly — call it letting go of self-judgment, going easier on yourself, practicing self-compassion or whatever resonates most. To strengthen the muscle, Dr. Brewer suggests “any type of practice that helps us stay in the moment and notice what it feels like to get caught up. See how painful that is compared to being kind to ourselves.”

core to self-compassion is to avoid getting caught up in our mistakes and obsessing about them until we degrade ourselves, and rather strive to let go of them so we can move onto the next productive action from a place of acceptance and clarity

researchers found that “self-compassion led to greater personal improvement, in part, through heightened acceptance,” and that focusing on self-compassion “spurs positive adjustment in the face of regrets.”

The solution? It’s called self-compassion: the practice of being kind and understanding to ourselves when confronted with a personal flaw or failure

Evolutionary psychologists have studied our natural “negativity bias,” which is that instinct in us all that makes negative experiences seem more significant than they really are. In other words: We’ve evolved to give more weight to our flaws, mistakes and shortcomings than our successes.

What’s The Difference Between OCD And Perfectionism?

Similarly, the moral foundations theory originally put forth by Jonathan Haidt and Jesse Graham purports that humans have (in the most common and widely discussed versions of the theory) five innate moral building blocks: care/harm; fairness/cheating; loyalty/betrayal (associated with in-group/out-group consciousness); authority/subversion; and sanctity/degradation (“sanctity” is also often referred to as “purity” in the relevant discussions). Liberals are highly attuned to care/harm and fairness/reciprocity, but conservatives, while valuing care, also emphasize authority and purity, which means that their approach to care/harm will be very different from that of liberals. (In fairness, many on the far Left also emphasize purity and fall into authoritarianism.)

I think of research as a conversation, and it really is very much like a conversation. No single person dominates it, but what does happen is when you interject something, when you contribute something to a conversation, you want to be understood, you want to be heard, you would like people to pay attention, you would like it to have some influence on the way the conversation goes. You don't control it. But thinking in conversational terms and trying to say something that is interesting as a criteria, not merely publishable but actually is interesting -- that's been part of what moved me.

توهم یا به فارسی پریشان‌پنداری به دو صورت حسی و اطلاعاتی می‌باشد

Phil Tetlock, a professor of psychology at the University of Pennsylvania, who has studied forecasting in depth, suggests that “vague verbiage gives you political safety.”

WHERE TO FIND FLOWFlow tends to occur when a person faces a clear set of goals that require appropriate responses. It is easy to enter flow in games such as chess, tennis, or poker, because they have goals and rules that make it possible for the player to act without questioning what should be done, and how. For the duration of the game the player lives in a self-contained universe where everything is black and white. The same clarity of goals is present if you perform a religious ritual, play a musical piece, weave a rug, write a computer program, climb a mountain, or perform surgery. In contrast to normal life, these "flow activities" allow a person to focus on goals that are clear and compatible, and provide immediate feedback.article continues after advertisementgoogletag.cmd.push(function() { googletag.display('div-gpt-ad-1404853927369-9'); });Flow also happens when a person's skills are fully involved in overcoming a challenge that is just about manageable, so it acts as a magnet for learning new skills and increasing challenges. If challenges are too low, one gets back to flow by increasing them. If challenges are too great, one can return to the flow state by learning new skills.How often do people experience flow? If you ask a sample of typical Americans, "Do you ever get involved in something so deeply that nothing else seems to matter and you lose track of time?" roughly one in five will say that this happens to them as much as several times a day, whereas about 15 percent will say that this never happens to them. These frequencies seem to he quite stable and universal. For instance, in a recent survey of 6,469 Germans, the same question was answered in the following way: Often, 23 percent; Sometimes, 40 percent; Rarely, 25 percent; Never or Don't Know, 12 percent.A more precise way to study flow is the Experience Sampling Method, or ESM, which I developed at the University of Chicago in the early 1970s. This method provides a virtual filmstrip of a person's daily activities and experiences. At the signal of a pager or watch, which goes off at random times within each two-hour segment of the day, a person writes down in a booklet where she is, what she is doing, what she is thinking about, and whom she is with, then she rates her state of consciousness on various numerical scales. At our Chicago laboratory, we have collected over the years a total of 70,000 pages from about 2,300 respondents. Investigators in other parts of the world have more than tripled these figures.article continues after advertisementgoogletag.cmd.push(function() { googletag.display('div-gpt-ad-1456244145486-0'); });The ESM has found that flow generally occurs when a person is doing his or her favorite activity--gardening, listening to music, bowling, cooking a good meal. It also occurs when driving, talking to friends, and surprisingly often at work. Very rarely do people report flow in passive leisure activities, such as watching television or relaxing.Almost any activity can produce flow provided the relevant elements are present, so it is possible to improve the quality of life by making sure that the conditions of flow are a constant part of everyday life.FLOW AT WORKAlthough adults tend to be less happy than average while working, and their motivation is considerably below normal, ESM studies find more occasions of flow on the job than in free time. This finding is not that surprising: Work is much more like a game than most other things we do during the day. It usually has clear goals and rules of performance. It provides feedback either in the form of knowing that one has finished a job well done, in terms of measurable sales or through an evaluation by one's supervisor. A job tends to encourage concentration and prevent distractions, and ideally, its difficulties match the worker's skills.Nevertheless, if we had the chance most of us would like to work less. One reason is the historical disrepute of work, which each of us learn as we grow up.Yet we can't blame family, society, or history if our work is meaningless, dull, or stressful. Admittedly, there are few options when we realize that our job is useless or actually harmful. Perhaps the only choice is to quit as quickly as possible, even at the cost of severe financial hardship. In terms of the bottom line of one's life, it is always better to do something one feels good about than something that may make us materially comfortable but emotionally miserable. Such decisions are notoriously difficult and require great honesty with oneself.article continues after advertisementgoogletag.cmd.push(function() { googletag.display('div-gpt-ad-1468856734952-0'); });Short of making such a dramatic switch, there are many ways to make one's job produce flow. A supermarket clerk who pays genuine attention to customers, a physician concerned about the total well-being of patients, or a news reporter who considers truth at least as important as sensational interest when writing a story, can transform a routine job into one that makes a difference. Turning a dull jot into one that satisfies our need for novelty and achievement involves paying close attention to each step involved, and then asking: Is this step necessary? Can it be done better, faster, more efficiently? What additional steps could make my contribution more valuable? If, instead of spending a lot of effort trying to cut corners, one spent the same amount of attention trying to find ways to accomplish more on the job, one would enjoy working--more and probably be more successful. When approached without too many cultural prejudices and with a determination to make it personally meaningful, even the most mundane job can produce flow.The same type of approach is needed for solving the problem of stress at work. First, establish priorities among the demands that crowd into consciousness. Successful people often make lists or flowcharts of all the things they have to do, and quickly decide which tasks they can delegate or forget, and which ones they have to tackle personally, and in what order. The next step is to match one's skills with whatever challenges have been identified. There will be tasks we feel incompetent to deal with. Can you learn the skills required in time? Can you get help? Can the task be transformed, or broken into simpler parts? Usually the answer to one of these questions will provide a solution;that transforms a potentially stressful situation into a flow experience.

he first seven major shooting cases—Loukaitis, Ramsey, Woodham, Carneal, Johnson and Golden, Wurst, and Kinkel—were disconnected and idiosyncratic.

“But group interaction was such that none could admit this without loss of status; in our terms, their threshold for stealing cars is low because daring masculine acts bring status, and reluctance to join, once others have, carries the high cost of being labeled a sissy.” You can’t just look at an individual’s norms and motives. You need to look at the group.

Psychology in Modules (Myers & Dewall, 2015). This textbook was at the campus bookstore in print, loose-leaf format, but could be ordered in electronic or bound formats. In the preface of the Worth Publishers’ textbook, 77 reviewers and consultants from a variety of institutions were listed. The open-source textbook was the 1st edition of OpenStax College’s Psychology (OpenStax College, 2014)

When questioned about their attitudes and behaviours, people in more individualistic, Western societies tend to value personal success over group achievement, which in turn is also associated with the need for greater self-esteem and the pursuit of personal happiness. But this thirst for self-validation also manifests in overconfidence, with many experiments showing that Weird participants are likely to overestimate their abilities. When asked about their competence, for instance, 94% of American professors claimed they were “better than average”.This tendency for self-inflation appears to be almost completely absent in a range of studies across East Asia; in fact, in some cases the participants were more likely to underestimate their abilities than to inflate their sense of self-worth. People living in individualistic societies may also put more emphasis on personal choice and freedom.

studies how we think, feel and behave from a scientific viewpoint and applies this knowledge to help people understand, explain and change their behaviour.

When we ask someone for an opinion that person takes a half step back from us and becomes a critic.” Instead of using the word opinion, you should ask for advice on your plan. “That person takes a half step forward because the word ‘advice’ asks for their collaboration.”

“[Trump voters] don’t want to believe that they were stupid,” he says. “Cognitive dissonance research shows that the more consequential your error, the less willing you are to believe it was an error, because that undercuts your view of yourself as a good decision maker.”

Even the simple act which we describe as "seeing some one we know" is, to some extent, an intellectual process. We pack the physical outline of the creature we see with all the ideas we have already formed about him, and in the complete picture of him which we compose in our minds those ideas have certainly the principal place. In the end they come to fill out so completely the curve of his cheeks, to follow so exactly the line of his nose, they blend so harmoniously in the sound of his voice that these seem to be no more than a transparent envelope, so that each time we see the face or hear the voice it is our own ideas of him which we recognise and to which we listen.

all his memories of the days when Odette had been in love with him, which he had succeeded, up till that evening, in keeping invisible in the depths of his being, deceived by this sudden reflection of a season of love, whose sun, they supposed, had dawned again, had awakened from their slumber, had taken wing and risen to sing maddeningly in his ears, without pity for his present desolation, the forgotten strains of happiness.

Ironically, research has shown that personality traits are determined largely by heredity and are mostly immutable. The arguably more important traits of character, on the other hand, are more malleable—though, we should note, not without great effort. Character traits, as opposed to personality traits, are based on beliefs (e.g., that honesty and treating others well is important—or not), and though beliefs can be changed, it's far harder than most realize.

The best mode of government for youth in large collections, is certainly a desideratum not yet attained with us. It may well be questioned whether fear, after a certain age, is the motive to which we should have ordinary recourse. The human character is susceptible of other incitements to correct conduct, more worthy of employ, and of better effect.

we argue that “consciousness” contains no top-down control processes and that “consciousness” involves no executive, causal, or controlling relationship with any of the familiar psychological processes conventionally attributed to it

Empirical Approaches to Moral Character

what about the increas-ingly tense background music in a lV drama, or the sounds that let us know when a computer is starling up? Whether big or small, each of these aural components conveys meaning.

Like the tools in a toolbox, though, modes can sometimes be used in ways that weren't intended but that get the job done just as well (like a screwdriver being used lo pry open a can of paint).

But a visual presentation of complex information can allow readers to make quick com-parisons.

body language

Psychotic, hysteric, obsessive, pervert ― which are we?

reasoning

They corre-spond to the three departments of the human mind, the Understanding, the Will, and the Feel-ings.

an eight-stage theory of psychosocial development

psychology.

reatise on practical psychological rhetoric

The contagious euphoria you felt has a name: “collective effervescence,” coined a century ago by the French sociologist Émile Durkheim. It’s that glowy, giddy feeling where your sense of self slackens, yielding to a connection with your fellow, synchronized humans.

Another 23 percent showed signs of accepting the story to some degree, the researchers said.

the results remain compelling nonetheless

This attempt at jujitsu is worth some unpacking.

Dependence on those who distribute valued resources isthe equivalent of powerlessness, and powerlessness has been as-sociated with a basic inhibition or avoidance motivational orien-tation (Keltner, Gruenfeld, & Anderson, 2003

A few cognitive scientists – notably Anthony Chemero of the University of Cincinnati, the author of Radical Embodied Cognitive Science (2009) – now completely reject the view that the human brain works like a computer. The mainstream view is that we, like computers, make sense of the world by performing computations on mental representations of it, but Chemero and others describe another way of understanding intelligent behaviour – as a direct interaction between organisms and their world.

Misleading headlines notwithstanding, no one really has the slightest idea how the brain changes after we have learned to sing a song or recite a poem. But neither the song nor the poem has been ‘stored’ in it. The brain has simply changed in an orderly way that now allows us to sing the song or recite the poem under certain conditions. When called on to perform, neither the song nor the poem is in any sense ‘retrieved’ from anywhere in the brain, any more than my finger movements are ‘retrieved’ when I tap my finger on my desk. We simply sing or recite – no retrieval necessary.

The science of the individual relies on dynamic systems theory rather than group statistics. Its research methodology is characterized by “analyze, then aggregate” (analyze each subject separately, then combine individual patterns into collective understanding) rather than “aggregate, then analyze” (derive group statistics based on aggregate data, then use these statistics to evaluate and understand individuals).

a sophisticated creation thatseems to simultaneously extend but also threaten our understanding of what it means tobe human.

Still I hear a voice saying that the gods cannot be deceived, neither can they be compelled. But what if there are no gods? or, suppose them to have no care of human things—why in either case should we mind about concealment? And even if there are gods, and they do care about us, yet we know of them only from tradition and the genealogies of the poets; and these are the very persons who say that they may be influenced and turned by 'sacrifices and soothing entreaties and by offerings.'

the need for a currency gold reserve was to-day largely psychological so far as domestic currency was concerned?

That is, the human annotators are likely to assign different relevance labels to a document, depending on the quality of the last document they had judged for the same query. In addi- tion to manually assigned labels, we further show that the implicit relevance labels inferred from click logs can also be affected by an- choring bias. Our experiments over the query logs of a commercial search engine suggested that searchers’ interaction with a document can be highly affected by the documents visited immediately be- forehand.

The Promises of Qualitative Inquiry

Sobel, D. M. & Kirkham, N.Z. (2012). The influence of social information on children’s statistical and causal inferences. In F.Xu (Ed.). Rational constructivism in cognitive development.

Kirkham, N. Z. (2009). Altogether now: Learning through multiple sources. In S. P. Johnson (Ed.), Neoconstructivism: The new science of cognitive development. New York: Oxford University Press

since he who compares himself to no one else will necessarily attribute too much to his own powers

For it will be necessary, above all things, to take care lest the child should conceive a dislike to the application which he cannot yet love, and continue to dread the bitterness which he has once tasted, even beyond the years of infancy

In regard to each emotion we must consider (a) the states of mind in which it is felt; (b) the people towards whom it is felt; (c) the grounds on which it is felt.

The above are the motives that make men do wrong to others; we are next to consider the states of mind in which they do it, and the persons to whom they do it.