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Reading other people

Empathy, perspective taking and how the brain handles other minds.

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Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 49:12Arabic sense: الظن, تجسسوا

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرࣰ ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمࣱۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتࣰ ا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِيمࣱ‏

Believers, avoid making too many assumptions- some assumptions are sinful- and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of God: God is ever relenting, most merciful

Qur'ān 2:235Arabic sense: يعلم ما في انفسكم

وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا عَرَّضۡتُم بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَآءِ أَوۡ أَكۡنَنتُمۡ فِيٓ أَنفُسِكُمۡۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُواْ قَوۡلࣰ ا مَّعۡرُوفࣰ اۚ وَلَا تَعۡزِمُواْ عُقۡدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبۡلُغَ ٱلۡكِتَٰبُ أَجَلَهُۥۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِيٓ أَنفُسِكُمۡ فَٱحۡذَرُوهُۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمࣱ‏

You will not be blamed whether you give a hint that you wish to marry these women, or keep it to yourselves- God knows that you intend to propose to them. Do not make a secret arrangement with them; speak to them honourably and do not confirm the marriage tie until the prescribed period reaches its end. Remember that God knows what is in your souls, so be mindful of Him. Remember that God is most forgiving and forbearing

Qur'ān 3:119Arabic sense: بذات الصدور

هَٰٓأَنتُمۡ أُوْلَآءِ تُحِبُّونَهُمۡ وَلَا يُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَيۡظِۚ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

This is how it is: here you are, you love them, but they do not love you; you believe in all the Scriptures and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips in rage at you. [Prophet], say, ‘Die of rage [if you wish]!’ God knows exactly what is in everyone’s hearts

Qur'ān 3:154Arabic sense: بذات الصدور

ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةࣰ نُّعَاسࣰ ا يَغۡشَىٰ طَآئِفَةࣰ مِّنكُمۡۖ وَطَآئِفَةࣱ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَٰهِلِيَّةِۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءࣲۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِۗ يُخۡفُونَ فِيٓ أَنفُسِهِم مَّا لَا يُبۡدُونَ لَكَۖ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَيۡءࣱ مَّا قُتِلۡنَا هَٰهُنَاۗ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ وَلِيَبۡتَلِيَ ٱللَّهُ مَا فِي صُدُورِكُمۡ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمۡۚ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

After sorrow, He caused calm to descend upon you, a sleep that overtook some of you. Another group, caring only for themselves, entertained false thoughts about God, thoughts more appropriate to pagan ignorance, and said, ‘Do we get a say in any of this?’ [Prophet], tell them, ‘Everything to do with this affair is in God’s hands.’ They conceal in their hearts things they will not reveal to you. They say, ‘If we had had our say in this, none of us would have been killed here.’ Tell them, ‘Even if you had resolved to stay at home, those who were destined to be killed would still have gone out to meet their deaths.’ God did this in order to test everything within you and in order to prove what is in your hearts. God knows your innermost thoughts very well

Qur'ān 5:7Arabic sense: بذات الصدور

وَٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ وَمِيثَٰقَهُ ٱلَّذِي وَاثَقَكُم بِهِۦٓ إِذۡ قُلۡتُمۡ سَمِعۡنَا وَأَطَعۡنَاۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Remember God’s blessing on you and the pledge with which you were bound when you said, ‘We hear and we obey.’ Be mindful of God: God has full knowledge of the secrets of the heart

Qur'ān 8:43Arabic sense: بذات الصدور

إِذۡ يُرِيكَهُمُ ٱللَّهُ فِي مَنَامِكَ قَلِيلࣰ اۖ وَلَوۡ أَرَىٰكَهُمۡ كَثِيرࣰ ا لَّفَشِلۡتُمۡ وَلَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

[Prophet], remember when God made you see them in your sleep as few: if He had shown them to you [believers] as many, you would certainly have lost heart and argued about it, but God saved you. He knows the secrets of the heart

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-al-jalalayn on 49:12en-al-jalalayncommentary on an ayah this subject surfaced

O you who believe shun much suspicion. Indeed some suspicions are sins that is to say it causes one to fall into sin. This suspicion may have many forms such as thinking ill of the good folk from among the believers — and such good folk are many — in contrast to the immoral individuals among them in whose case there is no sin so long as it the suspicion is in accordance with their outward behaviour. And do not spy tajassasū one of the two tā’ letters of tatajassasū has been omitted do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another do not speak of him by mentioning something which he is averse to having mentioned of himself even if it be true. Would any of you love to eat the flesh of his brother dead? read maytan or mayyitan. That is to say it would not be right for him to do so. You would abhor it. Thus to backbite him in life would be

en-tafisr-ibn-kathir on 49:12en-tafisr-ibn-kathircommentary on an ayah this subject surfaced

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (12) The Prohibition of Unfounded Suspicion Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful 'Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said, إِيَّاكُمْ وَالظَّنَّ فَإِ

en-asbab-al-nuzul-by-al-wahidi on 3:119en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

Ha! There you are: You love them, but they do not love you. The faithful had limpid hearts and generous natures, and they did not keep tenderness and mercy back from the estranged. They wanted good for them and attached their hearts to their submission. They wanted their salvation and did not hold back God's mercy from them-whether they were acquaintances or strangers. This kept on crossing their minds: Bring the sweetmeat, for it is the heart's beloved, suited for both the elect and the common. This is the same tenderness that MuḤammad showed to the estranged. He said, “O God, guide my people, for they do not know.” As for the unbelievers, those who had no limpidness in their hearts or loyalty in their natures, they never wanted good for the people of faith, nor did they love them. They grieved at the good that reached them and became happy at the bad. God says, “If something beautiful

en-al-jalalayn on 2:235en-al-jalalayncommentary on an ayah this subject surfaced

You would not be at fault regarding the proposal with the intention of marriage you present offer or hide in your hearts during the waiting period to women whose spouses have died such as men saying ‘How beautiful you are!’ or ‘Who could find one like you?’ or ‘How many a man must desire you!’. God knows that you will be mindful of them in proposing to them impatiently and so He has permitted you to make such offers; but do not make arrangements of marriage with them secretly unless you speak honourable words such as are acknowledged by the Law in other words such as proposals that which is permitted to you. And do not resolve on the knot the consummation of marriage until that which is written the period prescribed has reached its term and has been completed; and know that God knows what is in your souls of resolve or otherwise; so be fearful of Him that He should chastise you if you ha

en-tafisr-ibn-kathir on 2:235en-tafisr-ibn-kathircommentary on an ayah this subject surfaced

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying. And do not be determined on the marriage bond until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing (235) Mentioning Marriage indirectly during the 'Iddah Allah said: وَلَا جُنَاحَ عَلَيْكُمْ (And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of 'Iddah for her deceased husband. Ath-Thawri, Shu'bah and Jarir stated that Ibn 'Abbas said: وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ (And there is no sin on you if you make a hint of betrothal) "means saying, 'I want to marry and I am lo

en-al-jalalayn on 3:119en-al-jalalayncommentary on an ayah this subject surfaced

Lo hā ‘lo!’ is for calling attention to something there you are O believers you love them on account of their kinship and their pretence of friendship towards you but they love you not since they oppose you in religion; you believe in the Book all of it that is to say in the Books all of them but they do not believe in your Book and when they meet you they say ‘We believe’ but when they are alone they bite at you their fingertips in rage in extreme fury at what they see of your mutual affection the biting of the fingertips is used to figuratively express the severity of rage even if there be no biting involved. Say ‘Perish in your rage that is be this way until the end of your lives for you shall not see what will please you; God knows what is in the breasts’ what is in the hearts including that which these conceal.

Ḥadīth

الحديث4 shown

Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.

Sahih Muslim 2160Greetingsfiled here by the compiler

حَدَّثَنِي عُقْبَةُ بْنُ مُكْرَمٍ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ، مَرْزُوقٍ حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ أَخْبَرَهُ أَنَّهُ، سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَالْمَاشِي عَلَى الْقَاعِدِ وَالْقَلِيلُ عَلَى الْكَثِيرِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group (with as-Salam-u-'Alaikum)

Sahih Muslim 2161Greetingsfiled here by the compiler

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا عُثْمَانُ بْنُ حَكِيمٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَبِيهِ، قَالَ قَالَ أَبُو طَلْحَةَ كُنَّا قُعُودًا بِالأَفْنِيَةِ نَتَحَدَّثُ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَامَ عَلَيْنَا فَقَالَ ‏"‏ مَا لَكُمْ وَلِمَجَالِسِ الصُّعُدَاتِ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ ‏"‏ ‏.‏ فَقُلْنَا إِنَّمَا قَعَدْنَا لِغَيْرِ مَا بَاسٍ قَعَدْنَا نَتَذَاكَرُ وَنَتَحَدَّثُ ‏.‏ قَالَ ‏"‏ إِمَّا لاَ فَأَدُّوا حَقَّهَا غَضُّ الْبَصَرِ وَرَدُّ السَّلاَمِ وَحُسْنُ الْكَلاَمِ ‏"‏ ‏.‏

Abu Talha reported:While we were sitting in front of the houses and talking amongst ourselves, Allah's Messenger (ﷺ) happened to come there. He stood by us and said: What about you and your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers-by) ; we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation

Jami' at-Tirmidhi 2737Adab: Manners, Character and Conductfiled here by the compiler

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَمُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ ثِقَةٌ رَوَى عَنْهُ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ وَابْنُ أَبِي فُدَيْكٍ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "There are six things due from the believer to another believer: Visiting him when he is ill, attending (his funeral) to him when he dies, accepting his invitation when he invites, giving him Salam when he meets him, replying to him when he sneezes, and wishing him well when he is absent and when he is present

Jami' at-Tirmidhi 2738Adab: Manners, Character and Conductfiled here by the compiler

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَضْرَمِيٌّ، مَوْلَى آلِ الْجَارُودِ عَنْ نَافِعٍ، أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ زِيَادِ بْنِ الرَّبِيعِ ‏.‏

Narrated Hadrami, the freed slave of the family of Al-Jarud:from Nafi: "A man sneezed beside Ibn 'Umar and said: 'Al-Hamdulillah Was-Salamu 'Ala Rasulillah. (All praise is due to Allah, and peace upon the Messenger of Allah)'. So Ibn 'Umar said: 'I too say Al-Hamdulillah Was-Salamu 'Ala Rasulillah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say: "Al-Hamdulillah 'Ala Kulli Hal (All praise is due to Allah in every circumstance)

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

rawdat-uqala §542rawdat-uqalaArabic sense: الظن, تجسسوا

حدثنا محمد بن أحمد الرقام بتستر حدثنا أبو الخطاب زياد بن يحيى حدثنا أبو داود حدثنا سليمان بن حيان عن أبيه عن أبي هريره قال قال رسول الله صلى الله عليه وسلم ? < أياكم والظن فإن الظن أكذب الحديث ولا تجسسوا ولا تحسسوا ولا تباغضوا وكونوا عباد الله إخوانا > ?

ihya §5543ihyaArabic sense: الظن, تجسسوا

وسوء الظن يدعو إلى التحسس و التحسن وقد قال صلى الله عليه وسلم لا تحسسوا ولا تجسسوا ولا تقاطعوا و لاتدابروا وكونوا عباد الله إخوانا + حديث لا تحسسوا ولا تجسسوا ولا تقاطعوا ولا تدابروا و كونوا عباد الله إخوانا متفق عليه من حديث أبي هريرة وهو بعض الحديث الذي قبله +

ihya §9411ihyaArabic sense: الظن, تجسسوا

ومن ثمرات سوء الظن التجسس فإن القلب لا يقنع بالظن ويطلب التحقيق فيشتغل بالتجسس وهو أيضا منهي عنه قال الله تعالى ولا تجسسوا فالغيبة وسوء الظن والتجسس منهي عنه في آية واحدة ومعنى التجسس أن لا يترك عباد الله تحت ستر الله فيتوصل إلى الإطلاع وهتك الستر حتى ينكشف له ما لو كان مستورا عنه كان أسلم لقلبه ودينه وقد ذكرنا في كتاب الأمر بالمعروف حكم التجسس وحقيقته

ihya §8092ihyaArabic sense: تجسسوا

فقال وما هي فقال قد قال تعالى ولا تجسسوا وقد تجسست وقال تعالى وأتوا البيوت من أبوابها وقد تسورت من السطح وقال لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها وما سلمت

ihya §9439ihyaArabic sense: تجسسوا

الخامس أن لا يحملك ما حكى لك على التجسس والبحث لتحقق اتباعا لقول الله تعالى @QB@ ولا تجسسوا @QE@

mukhtasar-minhaj §1514mukhtasar-minhajArabic sense: تجسسوا

تجسسوا} [الحجرات: 12].

Research library

المكتبة البحثية2,381 works held

Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.

10.1093/brain/awu231Brain : a journal of neurology (2014)MEDLINE-indexed journal, not yet read by us; matched on Empathy, Social Perception, Theory of Mind, Facial Expression, Oxytocin, Theory of Mind

Oxytocin improves behavioural and neural deficits in inferring others' social emotions in autism.: Recent studies have suggested oxytocin's therapeutic effects on deficits in social communication and interaction in autism spectrum disorder through improvement of emotion recognition with direct emotional cues, such as facial expression and voice prosody. Although difficulty in understanding of others' social emotions and beliefs under conditions without direct emotional cues also plays an important role in autism spectrum disorder, no study has examined the potential effect of oxytocin on this

10.1093/scan/nst161Social cognitive and affective neuroscience (2014)MEDLINE-indexed journal, not yet read by us; matched on Empathy, Oxytocin, Social Behavior, Social Cognition, social cognition, Social Behavior, empathy

MDMA enhances emotional empathy and prosocial behavior.: 3,4-Methylenedioxymethamphetamine (MDMA, 'ecstasy') releases serotonin and norepinephrine. MDMA is reported to produce empathogenic and prosocial feelings. It is unknown whether MDMA in fact alters empathic concern and prosocial behavior. We investigated the acute effects of MDMA using the Multifaceted Empathy Test (MET), dynamic Face Emotion Recognition Task (FERT) and Social Value Orientation (SVO) test. We also assessed effects of MDMA on plasma levels of hormones involved in social behavior

10.1016/j.jad.2014.10.055Journal of affective disorders (2015)MEDLINE-indexed journal, not yet read by us; matched on Social Perception, Theory of Mind, Social Behavior, Social Cognition, social cognition

An individual task meta-analysis of social cognition in euthymic bipolar disorders.: Objective: Social cognition has been shown to be affected in bipolar disorders, even during euthymia. However, the social cognitive profile of this group of disorders remains to be ascertained, given that such a broad neuropsychological construct has not been systematically examined in bipolar subjects across different tasks. The aim of this study was to quantify the magnitude of patient-control differences for distinct social cognition assessment instruments: the Hinting Task, the Eyes Test, Fa

10.1016/j.biopsycho.2011.05.005Biological psychology (2011)MEDLINE-indexed journal, not yet read by us; matched on Social Perception, Facial Expression, Oxytocin, Social Behavior

Personality-dependent effects of oxytocin: greater social benefits for high alexithymia scorers.: Originally known for its role in labor and lactation, oxytocin (OT) has recently been shown to facilitate social behaviour by improving socio-emotional abilities. However, whether OT is equally beneficial to all people, or whether is it particularly beneficial to less emotionally/socially competent (i.e., high alexithymia) individuals it is not yet known. We investigated the effects of OT on individuals of varying socio-emotional ability by randomly assigning sixty male students to receive eithe

10.1016/j.jad.2013.03.009Journal of affective disorders (2013)MEDLINE-indexed journal, not yet read by us; matched on Empathy, Social Cognition, Theory of Mind, perspective taking, theory of mind, empathy

Empathy in adults with clinical or subclinical depressive symptoms.: Background: Depression is associated with problems in social functioning. Impaired empathic abilities might underlie this association. Empathy is a multidimensional construct and involves both affective and cognitive processes. We reviewed the literature to find out to what extent depression may be associated with abnormal levels of affective and cognitive empathy. We also explored potential gender differences in these associations. Methods: We used PsycInfo and Medline to conduct a systematic r

10.1186/1744-9081-9-47Behavioral and brain functions : BBF (2013)MEDLINE-indexed journal, not yet read by us; matched on Empathy, Theory of Mind, theory of mind, social cognition, empathy

Preliminary evidence about the effects of meditation on interoceptive sensitivity and social cognition.: Background: Interoception refers to the conscious perception of body signals. Mindfulness is a meditation practice that encourages individuals to focus on their internal experiences such as bodily sensations, thoughts, and emotions. In this study, we selected a behavioral measure of interoceptive sensitivity (heartbeat detection task, HBD) to compare the effect of meditation practice on interoceptive sensitivity among long term practitioners (LTP), short term meditators (STM, subjects that compl

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1551 to 1575 of 2,381
Werner KH, Jazaieri H, Goldin PR, Ziv M, Heimberg RG, Gross JJ (2012)MEDLINE-indexed journal, not yet read by usAnxiety, stress, and coping86 citations

Self-compassion and social anxiety disorder.

Self-compassion refers to having an accepting and caring orientation towards oneself. Although self-compassion has been studied primarily in healthy populations, one particularly compelling clinical context in which to examine self-compassion is social anxiety disorder (SAD). SAD is characterized by high levels of negative self-criticism as well as an abiding concern about others' evaluation of one's performance. In the present study, we tested the hypotheses that: (1) people with SAD would demonstrate less self-compassion than healthy controls (HCs), (2) self-compassion would relate to severity of social anxiety and fear of evaluation among people with SAD, and (3) age would be negatively correlated with self-compassion for people with SAD, but not for HC. As expected, people with SAD reported less self-compassion than HCs on the Self-Compassion Scale and its subscales. Within the SAD g

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Foster DG, Gould H, Taylor J, Weitz TA (2012)MEDLINE-indexed journal, not yet read by usPerspectives on sexual and reproductive health65 citations

Attitudes and decision making among women seeking abortions at one U.S. clinic.

Context: Various restrictions on abortion have been imposed under the pretense that women may be uninformed, undecided or coerced in regard to their decision to terminate a pregnancy. Understanding whether certain women are at risk of low confidence in their abortion decision is useful for providing client-centered care and allocating counseling time to women with the greatest needs. Methods: Data were abstracted from the precounseling needs assessment form and clinical intake form of 5,109 women who sought 5,387 abortions at one U.S. clinic in 2008. Multivariate logistic regression was used to analyze variables associated with women's high confidence in their abortion decision. Results: For 87% of the abortions sought, women had high confidence in their decision before receiving counseling. Certain variables were negatively associated with abortions' being sought by women with high conf

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Wohl MJ, Hornsey MJ, Bennett SH (2012)MEDLINE-indexed journal, not yet read by usJournal of personality and social psychology18 citations

Why group apologies succeed and fail: intergroup forgiveness and the role of primary and secondary emotions.

It is widely assumed that official apologies for historical transgressions can lay the groundwork for intergroup forgiveness, but evidence for a causal relationship between intergroup apologies and forgiveness is limited. Drawing on the infrahumanization literature, we argue that a possible reason for the muted effectiveness of apologies is that people diminish the extent to which they see outgroup members as able to experience complex, uniquely human emotions (e.g., remorse). In Study 1, Canadians forgave Afghanis for a friendly-fire incident to the extent that they perceived Afghanis as capable of experiencing uniquely human emotions (i.e., secondary emotions such as anguish) but not nonuniquely human emotions (i.e., primary emotions such as fear). Intergroup forgiveness was reduced when transgressor groups expressed secondary emotions rather than primary emotions in their apology (Stu

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Fuller-Rowell TE, Evans GW, Ong AD (2012)MEDLINE-indexed journal, not yet read by usPsychological science73 citations

Poverty and health: the mediating role of perceived discrimination.

Social-class discrimination is evident in many societies around the world, but little is known about its impact on the poor or its role as an explanatory variable in the link between socioeconomic status and health. The current study tested the extent to which perceived discrimination explains socioeconomic gradients in physical health. Participants were 252 adolescents (51% male, 49% female; mean age = 17.51 years, SD = 1.03 years) who participated in Wave 3 of an ongoing longitudinal study focusing on the developmental consequences of rural poverty. Physical health was operationalized as allostatic load, a measure of cumulative wear and tear on the body caused by overactivation of physiological systems that respond to stress. Mediation analyses suggested that 13% of the effect of poverty on allostatic load is explained by perceived discrimination. The findings suggest that social-class

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Wren AA, Somers TJ, Wright MA, Goetz MC, Leary MR, Fras AM, Huh BK, Rogers LL, Keefe FJ (2012)MEDLINE-indexed journal, not yet read by usJournal of pain and symptom management62 citations

Self-compassion in patients with persistent musculoskeletal pain: relationship of self-compassion to adjustment to persistent pain.

Context: Self-compassion entails qualities such as kindness and understanding toward oneself in difficult circumstances and may influence adjustment to persistent pain. Self-compassion may be a particularly influential factor in pain adjustment for obese individuals who suffer from persistent pain, as they often experience heightened levels of pain and lower levels of psychological functioning. Objectives: The purpose of the present study was to examine the relationship of self-compassion to pain, psychological functioning, pain coping, and disability among patients who have persistent musculoskeletal pain and who are obese. Methods: Eighty-eight obese patients with persistent pain completed a paper-and-pencil self-report assessment measure before or after their appointment with their anesthesiologist. Results: Hierarchical linear regression analyses demonstrated that even after controll

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Hill NJ, Hollis M (2012)MEDLINE-indexed journal, not yet read by usThe Journal of school nursing : the official publication of the National Association of School Nurses23 citations

Teacher time spent on student health issues and school nurse presence.

Elementary school teacher time spent on student health issues and the relationship to school nurse services was the focus of this 2-year study. A cross-sectional design was used to survey traditional and exceptional (special needs) classroom teachers about the time they spent on health issues and their perception of school nurse presence. The school nurses were surveyed regarding the impact of their presence on early releases due to illness. Study findings related to teacher perceptions indicate with school nurse presence there are fewer early releases, increased communication, less time spent on health issues, students with chronic illnesses are safer, and there is a resource available for health information. The data provide the groundwork for discussions to improve the communication of the nurses' schedules, increase teacher confidence in consistent nurse hours at their school and aid

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Schönbucher V, Maier T, Mohler-Kuo M, Schnyder U, Landolt MA (2012)MEDLINE-indexed journal, not yet read by usJournal of interpersonal violence79 citations

Disclosure of child sexual abuse by adolescents: a qualitative in-depth study.

This qualitative study aimed to study the process of disclosure by examining adolescents from the general population who had experienced child sexual abuse (CSA). Twenty-six sexually victimized adolescents (23 girls, 3 boys; age: 15-18 years) participated in a qualitative face-to-face in-depth interview on different aspects of disclosure. A qualitative content analysis was conducted following Mayring and using the qualitative data analysis program Atlas.ti. In addition, quantitative correlation analyses were calculated to identify factors associated with disclosure. Less than one third of participants immediately disclosed CSA to another person. In most cases, recipients of both immediate and delayed disclosure were peers. More than one third of participants had never disclosed the abuse to a parent. Main motives for nondisclosure to parents were lack of trust or not wanting to burden th

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Lutjen LJ, Silton NR, Flannelly KJ (2012)MEDLINE-indexed journal, not yet read by usJournal of religion and health17 citations

Religion, forgiveness, hostility and health: a structural equation analysis.

Religious participation has been shown to increase certain factors thought to be protective of health, including social support and positive health habits. The current study considers whether religious participation may likewise have a positive influence on health by increasing forgiveness and diminishing hostility. A structural equation analysis of data collected from a national survey of 1,629 participants supported the hypothesized model that (a) religiosity is related to greater forgiveness, (b) greater forgiveness, in turn, is related to reduced hostility and finally, (c) reduced hostility is related to better subjective health.

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Koval P, Kuppens P (2012)MEDLINE-indexed journal, not yet read by usEmotion (Washington, D.C.)73 citations

Changing emotion dynamics: individual differences in the effect of anticipatory social stress on emotional inertia.

Emotional inertia-the degree to which people's feelings carry over from one moment to the next-is an important property of the temporal dynamics of emotions. Thus far, emotional inertia has only been examined as a stable, trait-like characteristic. However, internal or external events (e.g., stress) may trigger changes in people's emotion dynamics, particularly among individuals with heightened sensitivity to such events. The current study investigated how emotional inertia is influenced by the anticipation of social stress, and how this effect is moderated by individual differences in depression, self-esteem, and fear of negative evaluation. We measured participants' (n = 71) emotional inertia in daily life using experience sampling before and after experimentally manipulating anticipatory social stress. Consistent with previous research, psychological maladjustment was associated with

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Vetter TR, Bridgewater CL, McGwin G (2012)MEDLINE-indexed journal, not yet read by usHealth and quality of life outcomes77 citations

An observational study of patient versus parental perceptions of health-related quality of life in children and adolescents with a chronic pain condition: who should the clinician believe?

Background: Previous pediatric studies have observed a cross-informant variance in patient self-reported health-related quality of life (HRQoL) versus parent proxy-reported HRQoL. This study assessed in older children and adolescents with a variety of chronic pain conditions: 1) the consistency and agreement between pediatric patients' self-report and their parents' proxy-report of their child's HRQoL; 2) whether this patient-parent agreement is dependent on additional demographic and clinical factors; and 3) the relationship between pediatric patient HRQoL and parental reported HRQoL. Methods: The 99 enrolled patients (mean age 13.2 years, 71% female, 81% Caucasian) and an accompanying parent completed the PedsQLTM 4.0 and 36-Item Short-Form Health Survey Version 2 (SF-36v2) at the time of their initial appointment in a pediatric chronic pain medicine clinic. Patients' and parents' tota

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Astell-Burt T, Maynard MJ, Lenguerrand E, Harding S (2012)MEDLINE-indexed journal, not yet read by usEthnicity & health43 citations

Racism, ethnic density and psychological well-being through adolescence: evidence from the Determinants of Adolescent Social Well-Being and Health longitudinal study.

Objective: To investigate the effect of racism, own-group ethnic density, diversity and deprivation on adolescent trajectories in psychological well-being. Design: Multilevel models were used in longitudinal analysis of psychological well-being (total difficulties score (TDS) from Goodman's Strengths and Difficulties Questionnaire, higher scores correspond to greater difficulties) for 4782 adolescents aged 11-16 years in 51 London (U.K.) schools. Individual level variables included ethnicity, racism, gender, age, migrant generation, socio-economic circumstances, family type and indicators of family interactions (shared activities, perceived parenting). Contextual variables were per cent eligible for free school-meals, neighbourhood deprivation, per cent own-group ethnic density, and ethnic diversity. Results: Ethnic minorities were more likely to report racism than whites. Ethnic minorit

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Decety J, Michalska KJ, Kinzler KD (2012)MEDLINE-indexed journal, not yet read by usCerebral cortex (New York, N.Y. : 1991)224 citations

The contribution of emotion and cognition to moral sensitivity: a neurodevelopmental study.

Whether emotion is a source of moral judgments remains controversial. This study combined neurophysiological measures, including functional magnetic resonance imaging, eye-tracking, and pupillary response with behavioral measures assessing affective and moral judgments across age. One hundred and twenty-six participants aged between 4 and 37 years viewed scenarios depicting intentional versus accidental actions that caused harm/damage to people and objects. Morally, salient scenarios evoked stronger empathic sadness in young participants and were associated with enhanced activity in the amygdala, insula, and temporal poles. While intentional harm was evaluated as equally wrong across all participants, ratings of deserved punishments and malevolent intent gradually became more differentiated with age. Furthermore, age-related increase in activity was detected in the ventromedial prefronta

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Vrtička P, Bondolfi G, Sander D, Vuilleumier P (2012)MEDLINE-indexed journal, not yet read by usSocial neuroscience69 citations

The neural substrates of social emotion perception and regulation are modulated by adult attachment style.

Adult attachment style (AAS) refers to individual differences in the way people experience and regulate their social relationships and corresponding emotions. Based on developmental and psychological research, it has been hypothesized that avoidant attachment style (AV) entails deactivating strategies in social contexts, whereas anxious attachment style (AX) involves hyper vigilance and up-regulation mechanisms. However, the neural substrates of differences in social emotion regulation associated with AAS have not been systematically investigated. Here we used fMRI in 19 healthy adults to investigate the effect of AAS on the processing of pleasant or unpleasant social and nonsocial scenes. Participants were asked either to naturally attend (NAT), cognitively reappraise (REAP), or behaviorally suppress (ESUP) their emotional responses. Avoidantly attached participants showed increased pre

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Farmer AS, Kashdan TB (2012)MEDLINE-indexed journal, not yet read by usCognitive behaviour therapy93 citations

Social anxiety and emotion regulation in daily life: spillover effects on positive and negative social events.

To minimize the possibility of scrutiny, people with social anxiety difficulties exert great effort to manage their emotions, particularly during social interactions. We examined how the use of two emotion regulation strategies, emotion suppression and cognitive reappraisal, predict the generation of emotions and social events in daily life. Over 14 consecutive days, 89 participants completed daily diary entries on emotions, positive and negative social events, and their regulation of emotions. Using multilevel modeling, we found that when people high in social anxiety relied more on positive emotion suppression, they reported fewer positive social events and less positive emotion on the subsequent day. In contrast, people low in social anxiety reported fewer negative social events on days subsequent to using cognitive reappraisal to reduce distress; the use of cognitive reappraisal did

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Sanford K (2012)MEDLINE-indexed journal, not yet read by usJournal of family psychology : JFP : journal of the Division of Family Psychology of the American Psychological Association (Division 43)8 citations

The communication of emotion during conflict in married couples.

This study investigated emotion during interpersonal conflicts between mates. It addressed questions about how clearly couples express emotion (encoding), how accurately they recognize each other's emotion (decoding), and how well they distinguish between types of negative emotion. It was theorized that couples express and perceive both: (a) event-specific emotions, which are unique to particular people on particular occasions, and (b) contextual-couple emotions, which reflect the additive effect of emotions across different events and across both partners. Eighty-three married couples engaged in a series of two conflict conversations. Self-report ratings, observer ratings, and partner ratings were used to assess two types of negative emotion: hard emotion (e.g., angry or annoyed) and soft emotion (e.g., sad or hurt). Couples were reasonably accurate in encoding, decoding, and in disting

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Roe D, Mashiach-Eizenberg M, Lysaker PH (2011)MEDLINE-indexed journal, not yet read by usSchizophrenia research140 citations

The relation between objective and subjective domains of recovery among persons with schizophrenia-related disorders.

In recent years, growing emphasis has been placed on the vision of recovery, which is broadly organized into two types: clinical objective versus personal subjective. The purpose of the present study was to investigate the relation between objective clinical recovery as defined by symptom severity and level of functioning, and subjective personal recovery as defined by quality of life, domains of personal confidence and hope, willingness to ask for help, reliance on others and no domination by symptoms. One hundred and fifty-nine persons diagnosed with schizophrenia or schizoaffective disorder completed measures of recovery, quality of life, perceived social support and emotional loneliness. Clinicians used the Modified Brief Psychiatric Rating Scale and the Global Assessment Functioning Scale to assess the severity of symptoms and level of functioning. Results revealed no direct correla

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Van Dam NT, Sheppard SC, Forsyth JP, Earleywine M (2011)MEDLINE-indexed journal, not yet read by usJournal of anxiety disorders216 citations

Self-compassion is a better predictor than mindfulness of symptom severity and quality of life in mixed anxiety and depression.

Mindfulness has received considerable attention as a correlate of psychological well-being and potential mechanism for the success of mindfulness-based interventions (MBIs). Despite a common emphasis of mindfulness, at least in name, among MBIs, mindfulness proves difficult to assess, warranting consideration of other common components. Self-compassion, an important construct that relates to many of the theoretical and practical components of MBIs, may be an important predictor of psychological health. The present study compared ability of the Self-Compassion Scale (SCS) and the Mindful Attention Awareness Scale (MAAS) to predict anxiety, depression, worry, and quality of life in a large community sample seeking self-help for anxious distress (N = 504). Multivariate and univariate analyses showed that self-compassion is a robust predictor of symptom severity and quality of life, accounti

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Spandler H, Stickley T (2011)MEDLINE-indexed journal, not yet read by usJournal of mental health (Abingdon, England)57 citations

No hope without compassion: the importance of compassion in recovery-focused mental health services.

Background: Whilst current policy is replete with recovery language and references to the need for services to create a sense of hope and optimism, there is less understanding about how such hope may be engendered within services. We propose that an understanding of compassion is necessary to appreciate what actually stimulates hope-inspiring practices. Aims: An examination of the continuing relevance of compassion to mental health care and an exploration of its place within modern mental health policy and practice. Methods: A review of the compassion deficit in mental health care and a critical examination of whether the direction of current mental health policy in the UK is likely to facilitate compassionate care. Results: Compassion needs to be viewed not merely as an individual expression or property but something which must be nurtured in context, through relationships, cultures and

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Tanaka M, Wekerle C, Schmuck ML, Paglia-Boak A, MAP Research Team (2011)MEDLINE-indexed journal, not yet read by usChild abuse & neglect106 citations

The linkages among childhood maltreatment, adolescent mental health, and self-compassion in child welfare adolescents.

Objectives: Childhood maltreatment is a robust risk factor for poor physical and mental health. Child welfare youths represent a high-risk group, given the greater likelihood of severe or multiple types of maltreatment. This study examined the relationship between childhood maltreatment and self-compassion - a concept of positive acceptance of self. While not applied previously to a child welfare sample, self-compassion may be of value in understanding impairment among maltreatment victims. This may be most pertinent in adolescence and young adulthood, when self-identity is a focal developmental process. Methods: The present sample was drawn from the Maltreatment and Adolescent Pathways (MAP) Longitudinal Study, which followed randomly selected adolescents receiving child protection services across two years within an urban catchment area. Child maltreatment was assessed at baseline usin

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Kravitz RL, Paterniti DA, Epstein RM, Rochlen AB, Bell RA, Cipri C, Fernandez y Garcia E, Feldman MD, Duberstein P (2011)MEDLINE-indexed journal, not yet read by usPatient education and counseling50 citations

Relational barriers to depression help-seeking in primary care.

Objective: To identify attitudinal and interpersonal barriers to depression care-seeking and disclosure in primary care and in so doing, evaluate the primary care paradigm for depression care in the United States. Methods: Fifteen qualitative focus group interviews in three cities. Study participants were English-speaking men and women aged 25-64 with first-hand knowledge of depression. Transcripts were analyzed iteratively for recurring themes. Results: Participants expressed reservations about the ability of primary care physicians (PCPs) to meet their mental health needs. Specific barriers included problems with PCP competence and openness as well as patient-physician trust. While many reflected positively on their primary care experiences, some doubted PCPs' knowledge of mental health disorders and believed mental health concerns fell outside the bounds of primary care. Low-income pa

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Koscik TR, Tranel D (2011)MEDLINE-indexed journal, not yet read by usNeuropsychologia51 citations

The human amygdala is necessary for developing and expressing normal interpersonal trust.

The human amygdala is known to be involved in processing social, emotional, and reward-related information. Previous reports have indicated that the amygdala is involved in extracting trustworthiness information from faces. Interestingly, functional neuroimaging research using economic tasks that presumably require developing and/or expressing interpersonal trust, such as the Trust Game (TG), have not routinely identified involvement of the amygdala. The present study sought to explore the role of the amygdala in developing and expressing interpersonal trust, via a multi-round, multiplayer economic exchange, a version of the TG, in a large sample of participants with focal brain damage. Participants with unilateral damage to the amygdala displayed increased benevolent behavior in the TG, and specifically, they tended to increase trust in response to betrayals. On the other hand, neurolog

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Zhao G, Li X, Fang X, Zhao J, Hong Y, Lin X, Stanton B (2011)MEDLINE-indexed journal, not yet read by usAIDS care26 citations

Functions and sources of perceived social support among children affected by HIV/AIDS in China.

While the relationship between perceived social support (PSS) and psychosocial well-being has been well documented in the global literature, existing studies also suggest the existence of multiple domains in definition and measurement of PSS. The current study, utilizing data from 1299 rural children affected by HIV/AIDS in central China, examines the relative importance of PSS functional measures (informational/emotional, material/tangible, affectionate, and social interaction) and PSS structural measures (family/relatives, teachers, friends, and significant others) in predicting psychosocial outcomes including internalizing problems, externalizing problems, and educational resilience. Both functional and structural measures of PSS provided reliable measures of related but unique aspects of PSS. The findings of the current study confirmed the previous results that PSS is highly correlat

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Romero-Moreno R, Márquez-González M, Losada A, López J (2011)MEDLINE-indexed journal, not yet read by usInternational psychogeriatrics35 citations

Motives for caring: relationship to stress and coping dimensions.

Background: Although research has highlighted the importance of including cultural factors in the analysis of caregiver stress, little is known about the effects of motives for caregiving on the stress and coping process. This study is aimed at analyzing the dimensional structure of the Cultural Justifications for Caregiving Scale - Revised (CJCS-R), and the effects of motives for caregiving on stressors, caregiver resources and outcome variables. Methods: Dementia caregivers (N = 166) were interviewed and the following variables were assessed: motives for caregiving (CJCS-R), stressors (frequency of behavioral problems), resources (rumination, cognitive reappraisal), and outcomes (depression, anxiety and anger). Results: A bidimensional structure was obtained for the CJCS-R, and the two factors were labeled Intrinsic and Extrinsic motives for caregiving. Participants were divided into f

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Mosewich AD, Kowalski KC, Sabiston CM, Sedgwick WA, Tracy JL (2011)MEDLINE-indexed journal, not yet read by usJournal of sport & exercise psychology65 citations

Self-compassion: a potential resource for young women athletes.

Self-compassion has demonstrated many psychological benefits (Neff, 2009). In an effort to explore self-compassion as a potential resource for young women athletes, we explored relations among self-compassion, proneness to self-conscious emotions (i.e., shame, guilt-free shame, guilt, shame-free guilt, authentic pride, and hubristic pride), and potentially unhealthy self-evaluative thoughts and behaviors (i.e., social physique anxiety, obligatory exercise, objectified body consciousness, fear of failure, and fear of negative evaluation). Young women athletes (N = 151; Mage = 15.1 years) participated in this study. Self-compassion was negatively related to shame proneness, guilt-free shame proneness, social physique anxiety, objectified body consciousness, fear of failure, and fear of negative evaluation. In support of theoretical propositions, self-compassion explained variance beyond se

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Wong DS, Cheng CH, Ngan RM, Ma SK (2011)MEDLINE-indexed journal, not yet read by usInternational journal of offender therapy and comparative criminology29 citations

Program effectiveness of a Restorative Whole-school Approach for tackling school bullying in Hong Kong.

With bullying in schools high on policy makers' agendas, researchers are looking for effective strategies to tackle its disruptive effects. The present study sets out to address this issue. First, the prevalence of bullying is examined in Hong Kong High Schools, and second, the effectiveness of a Restorative Whole-school Approach (RWsA) in reducing bullying is examined in a quasi-experimental design. The RWsA emphasizes the setting up of restorative goals, clear instructions, team building, and good relationships among students, parents, and teachers. Over the course of 2 years, and across four schools, the effectiveness of this program was observed by comparing an intervention group with a partial intervention group (which did not receive the full treatment) and a control group (which received no treatment whatsoever). The group that received the RWsA treatment exhibited a significant r

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