Alcohol representations are socially situated: an investigation of beverage representations by using a property generation task

Previous research suggests that people's representations of alcoholic beverages play an important role in drinking behavior. However, relatively little is known about the contents of these representations. Here, we introduce the property generation task as a tool to explore these representations in detail. In a laboratory study (N = 110), and a bar field-study (N = 56), participants listed typical properties of alcoholic beverages, sugary beverages, and water. Each of these properties was then categorized using a previously developed, hierarchical coding scheme. For example, the property “sweet” was categorized as referring to “taste”, which falls under “sensory experience”, which falls under “consumption situation”. Afterwards, participants completed measures of drinking behavior and alcohol craving. Results showed that alcoholic beverages were strongly represented in terms of consumption situations, with 57% and 69% of properties relating to consumption in the laboratory and the bar study, respectively. Specifically, alcoholic beverages were more strongly represented in terms of the social context of consumption (e.g., “with friends”) than the other beverages. In addition, alcoholic beverages were strongly represented in terms of sensory experiences (e.g. “sweet”) and positive outcomes (e.g. “creates fun”), as were the sugary beverages and water. In Study 1, the extent to which alcoholic beverages were represented in terms of social context was positively associated with craving and regularly consuming alcohol. The property generation task provides a useful tool to access people's idiosyncratic representations of alcoholic beverages. This may further our understanding of drinking behavior, and help to tailor research and interventions to reduce drinking of alcoholic and other high-calorie beverages

Trauma-related self-defining memories and future goals in Dissociative Identity Disorder

Item does not contain fulltextThis study examined the content of self-defining autobiographical memories in different identities in patients with Dissociative Identity Disorder (DID) and comparison groups of patients with PTSD, healthy controls, and DID simulators. Consistent with the DID trauma model, analyses of objective ratings showed that DID patients in trauma identities retrieved more negative and trauma-related self-defining memories than DID patients in avoidant identities. Inconsistent with the DID trauma model, DID patients' self-rated trauma-relatedness of self-defining memories and future life goals did not differ between trauma identities and trauma avoidant identities. That is, the DID patients did not seem to be "shut off" from their trauma while in their avoidant identity. Furthermore, DID patients in both identities reported a higher proportion of avoidance goals compared to PTSD patients, with the latter group scoring comparably to healthy controls. The simulators behaved according to the instructions to respond differently in each identity (i.e., to report memories and goals consistent with the identity tested). The discrepant task behavior by DID patients and simulators indicated that DID patients did not seem to intentionally produce the hypothesized differences in performance between identities. In conclusion, for patients with DID (i.e., in both identities) and patients with PTSD, trauma played a central role in the retrieval of self-defining memories and in the formulation of life goals.9 p

The self-pattern and Buddhist psychology

In this paper, we address core insights from Buddhist psychology about mind-body phenomena and the self, and we relate such insights to the notion of the self-pattern developed in the pattern theory of self. We emphasize the dynamic, temporal and enactive characteristics of the self-pattern, consistent with the core Buddhist notion of non-self. Although there is no one-to-one mapping of Buddhist psychological concepts onto the pattern theory of self, there are important similarities among such concepts and the various processes and dynamical relations that constitute a pragmatic self-pattern that can explain both experiences of self and non-self. Buddhist psychology and the notion of the self-pattern offer mutual insight into the processes, the dynamics, and the implications for questions about well-being and a flexibility that avoids anxiety and reduces attachment, craving, and suffering