Women are warmer but no less assertive than men: gender and language on Facebook

Using a large social media dataset and open-vocabulary methods from computational linguistics, we explored differences in language use across gender, affiliation, and assertiveness. In Study 1, we analyzed topics (groups of semantically similar words) across 10 million messages from over 52,000 Facebook users. Most language differed little across gender. However, topics most associated with self-identified female participants included friends, family, and social life, whereas topics most associated with self-identified male participants included swearing, anger, discussion of objects instead of people, and the use of argumentative language. In Study 2, we plotted male- and female-linked language topics along two interpersonal dimensions prevalent in gender research: affiliation and assertiveness. In a sample of over 15,000 Facebook users, we found substantial gender differences in the use of affiliative language and slight differences in assertive language. Language used more by self-identified females was interpersonally warmer, more compassionate, polite, and—contrary to previous findings—slightly more assertive in their language use, whereas language used more by self-identified males was colder, more hostile, and impersonal. Computational linguistic analysis combined with methods to automatically label topics offer means for testing psychological theories unobtrusively at large scale.This work was supported by the Templeton Religion Trust

The language of religious affiliation: social, emotional, and cognitive differences

Religious affiliation is an important identifying characteristic for many individuals and relates to numerous life outcomes including health, well-being, policy positions, and cognitive style. Using methods from computational linguistics, we examined language from 12,815 Facebook users in the United States and United Kingdom who indicated their religious affiliation. Religious individuals used more positive emotion words (β = .278, p < .0001) and social themes such as family (β = .242, p < .0001), while nonreligious people expressed more negative emotions like anger (β = −.427, p < .0001) and categories related to cognitive processes, like tentativeness (β = −.153, p < .0001). Nonreligious individuals also used more themes related to the body (β = −.265, p < .0001) and death (β = −.247, p < .0001). The findings offer directions for future research on religious affiliation, specifically in terms of social, emotional, and cognitive differences

The mediating role of shared flow and perceived emotional synchrony on compassion for others in a mindful-dancing program

While there is a growing understanding of the relationship between mindfulness and compassion, this largely relates to the form of mindfulness employed in first-generation mindfulness-based interventions such as Mindfulness-Based Stress Reduction. Consequently, there is limited knowledge of the relationship between mindfulness and compassion in respect of the type of mindfulness employed in second-generation mindfulness-based interventions (SG-MBIs), including those that employ the principle of working harmoniously as a “secular sangha.” Understanding this relationship is important because research indicates that perceived emotional synchrony (PES) and shared flow—that often arise during participation in harmonized group contemplative activities—can enhance outcomes relating to compassion, subjective well-being, and group identity fusion. This pilot study analyzed the effects of participation in a mindful-dancing SG-MBI on compassion and investigated the mediating role of shared flow and PES. A total of 130 participants were enrolled into the study that followed a quasi-experimental design with an intervention and control group. Results confirmed the salutary effect of participating in a collective mindful-dancing program, and demonstrated that shared flow and PES fully meditated the effects of collective mindfulness on the kindness and common humanity dimensions of compassion. Further research is warranted to explore whether collective mindfulness approaches, such as mindful dancing, may be a means of enhancing compassion and subjective well-being outcomes due to the mediating role of PES and shared flow.N/

Awe: A self-transcendent and sometimes transformative emotion

Awe is a complex emotion arising from the perception of literal or figurative vastness. Several subjective components of awe have been identified, including feelings of connectedness and self-diminishment, making it a form of self-transcendent experience. Awe has also been linked to increased well-being and altruistic behavior. This chapter describes recent advances in the experimental literature on awe, reviews some methods of inducing this emotion in the lab, and discusses some theories regarding its functions

Winnicott, Donald

Winnicott was a British psychoanalyst famous for identifying an area of experiencing between inner psychic life and social reality called the potential space. In his work, potentiality is what can emerge on the basis of what is already there, or, in other words, it is there, where new possibilities can emerge. The idea of potentiality – and a practical concern with the possibility of possibility – can be found at the heart of all aspects of his work. First, as a researcher, he pragmatically expanded the psychoanalytical tradition on the basis of his unique clinical experience. Second, as a theoretician, he developed an understanding of human development whereby the child emerges as a person within a good-enough environment, and, in a first phase, differentiates from the carer thanks to a complex and paradoxical process of self-formation through symbol use. These observations led him to propose the ideas of transitional phenomena or potential space. What might be called “potential phenomena” (or phenomena of potentialization) mark the beginning of symbolism in the play between infant and carer and evolve via more elaborate child’s play into the cultural experiencing and creativity that can continue throughout adulthood. Third, in his clinical work, Winnicott considered psychotherapy as a technique for creating a potential space to engage in a form of shared play. For children or adults who lacked the possibility to play, these therapeutic spaces aimed to provide a good enough environment –institutional, relational – within which the person can come to experience phenomena of potentialization which render the possible, possible

Awe

If experiences of profound transformation have a core moment, that can be awe, an emotion able to maximize the possibility to change especially through its self-transcendent nature. Awe arises from stimuli so vast to prompt people to go beyond their current schema. Awe would drag people into a deep moment of uncertainty in which assimilation process fails, but accommodation has not successfully taken place yet. In this middle-suspended moment of extreme potential, everything might occur. This entry started with the current psychological definition of awe; then, it summarizes main researches in this field. Finally, I outlined the transformative nature of this phenomenon – as a self-transcendent emotion – and a new perspective to frame it in relation to a sense of possibility to change