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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

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

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

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

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

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

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

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

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

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

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

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.

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)

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

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

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)

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 > ?

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 +

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

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

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

تجسسوا} [الحجرات: 12].

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

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

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

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

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

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

Self-conscious emotion deficits in frontotemporal lobar degeneration.

Frontotemporal lobar degeneration (FTLD) is a neurodegenerative disease associated with dramatic changes in emotion. The precise nature of these changes is not fully understood; however, we believe that the most salient losses relate to self-relevant processing. Thus, FTLD patients exhibit emotional changes that are consistent with a reduction in self-monitoring, self-awareness and the ability to place the self in a social context. In contrast, other more primitive aspects of the emotional system may remain relatively intact. The startle response is a useful way to examine the precise nature of emotional deficits in neurological patients. In addition to a stereotyped defensive response (characterized by negative emotional facial behaviour and physiological activation), in many individuals it also evokes embarrassment, a self-conscious emotional response. Embarrassment seems to occur as t…

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Limbic hyperactivation during processing of neutral facial expressions in children with bipolar disorder.

Reflecting a paradigm shift in clinical neuroscience, many chronic psychiatric illnesses are now hypothesized to result from perturbed neural development. However, most work in this area focuses on schizophrenia. Here, we extend this paradigm to pediatric bipolar disorder (BD), thus demonstrating traction in the developmental psychobiology perspective. To study amygdala dysfunction, we examined neural mechanisms mediating face processing in 22 youths (mean age 14.21 +/- 3.11 yr) with BD and 21 controls of comparable age, gender, and IQ. Event-related functional MRI compared neural activation when attention was directed to emotional aspects of faces (hostility, subjects' fearfulness) vs. nonemotional aspects (nose width). Compared with controls, patients perceived greater hostility in neutral faces and reported more fear when viewing them. Also, compared with controls, patients had greate…

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Plasma oxytocin levels in depression and their correlation with the temperament dimension of reward dependence.

Evidence suggests that the neuropeptide oxytocin plays a role in social affiliation. This behaviour may be related more to personality dimensions than specific psychiatric diagnoses. This study investigated the relationship between plasma oxytocin levels and personality dimensions using the Temperament and Character Inventory (TCI) in 60 outpatients with major depression. The strongest correlation was between plasma oxytocin levels and the temperament dimension of Reward Dependence (0.425 Pearson correlation). This suggested that 17% of the variance in plasma oxytocin levels was explained by the Reward Dependence scores. There was a significant positive correlation between plasma oxytocin levels and the Reward Dependence personality dimension.

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Facial expressions and complex IAPS pictures: common and differential networks.

Neuroimaging studies investigating emotion have commonly used two different visual stimulus formats, facial expressions of emotion or emotionally evocative scenes. However, it remains an important unanswered question whether or not these different stimulus formats entail the same processes. Facial expressions of emotion may elicit more emotion recognition/perception, and evocative pictures may elicit more direct experience of emotion. In spite of these differences, common areas of activation have been reported across different studies, but little work has investigated activations in response to the two stimulus formats in the same subjects. In this fMRI study, we compared BOLD activation patterns to facial expression of emotions and to complex emotional pictures from the International Affective Picture System (IAPS) to determine if these stimuli would activate similar or distinct brain r…

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Neural responses to emotional stimuli are associated with childhood family stress.

Background: An early family environment marked by harsh parenting has been related to risk for multiple mental disorders in adulthood, risks that may be mediated, in part, by deficits in emotion regulation skills. This study examined neural mechanisms underlying these consequences of "risky" families (RF) by exploring neural activity to tasks involving responses to emotional stimuli. Methods: Participants completed an assessment of RF and participated in a functional magnetic resonance imaging (fMRI) investigation that examined 1) amygdala reactivity to observation of fearful/angry faces; 2) amygdala and right ventrolateral prefrontal cortex (RVLPFC) reactivity to labeling emotions displayed in these faces; and 3) the relation between RVLPFC and amygdala activity during the labeling task. Results: Offspring from nonrisky families showed expected amygdala reactivity to observing fearful/a…

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Finding a face in the crowd: testing the anger superiority effect in Asperger Syndrome.

Social threat captures attention and is processed rapidly and efficiently, with many lines of research showing involvement of the amygdala. Visual search paradigms looking at social threat have shown angry faces 'pop-out' in a crowd, compared to happy faces. Autism and Asperger Syndrome (AS) are neurodevelopmental conditions characterised by social deficits, abnormal face processing, and amygdala dysfunction. We tested adults with high-functioning autism (HFA) and AS using a facial visual search paradigm with schematic neutral and emotional faces. We found, contrary to predictions, that people with HFA/AS performed similarly to controls in many conditions. However, the effect was reduced in the HFA/AS group when using widely varying crowd sizes and when faces were inverted, suggesting a difference in face-processing style may be evident even with simple schematic faces. We conclude there…

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Oxytocin and elderly MRI-based hippocampus and amygdala volume: a 7-year follow-up study.

Oxytocin is deeply involved in human relations. In recent years, it is becoming clear that oxytocin is also involved in social cognition and social behaviour. Oxytocin receptors are also thought to be present in the hippocampus and amygdala, and the relationship between oxytocin and the structure and function of the hippocampus and amygdala has been reported. However, a few studies have investigated oxytocin and its relationship to hippocampus and amygdala volume in elderly people. The aim of this study is to investigate the association between serum oxytocin levels and hippocampus and amygdala volume in elderly people. The survey was conducted twice in Kurokawa-cho, Imari, Saga Prefecture, Japan, among people aged 65 years and older. We collected data from 596 residents. Serum oxytocin level measurements, brain MRI, Mini-Mental State Examination and Clinical Dementia Rating were perform…

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Emotional AI and the rise of pseudo-intimacy: are we trading authenticity for algorithmic affection?

Introduction In recent years, artificial intelligence has moved beyond the realm of data analysis, automation, and task efficiency to enter the domain of human emotion. What was once a domain exclusively reserved for living beings—empathy, intimacy, and affection—is now being approximated by lines of code. Emotional AI systems are emerging in various forms: companion chatbots, virtual friends, therapeutic apps, and sentiment-aware assistants (Guingrich and Graziano, 2023; Chu et al., 2025). These technologies are not only capable of interpreting human emotional states but also simulating emotional responses with remarkable fidelity (De Freitas et al., 2024; Andersson, 2025). For many users, especially those facing isolation or psychological distress, these emotionally intelligent systems offer the promise of connection (Jiang et al., 2022; Spytska, 2025). Yet this rise of affective compu…

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What is resilience: an affiliative neuroscience approach.

Resilience - a key topic in clinical science and practice - still lacks a clear conceptualization that integrates its evolutionary and human-specific features, refrains from exclusive focus on fear physiology, incorporates a developmental approach, and, most importantly, is not based on the negation (i.e., absence of symptoms following trauma). Building on the initial condition of mammals, whose brain matures in the context of the mother's body and caregiving behavior, we argue that systems and processes that participate in tuning the brain to the social ecology and adapting to its hardships mark the construct of resilience. These include the oxytocin system, the affiliative brain, and biobehavioral synchrony, all characterized by great flexibility across phylogenesis and ontogenesis. Three core features of resilience are outlined: plasticity, sociality and meaning. Mechanisms of sociali…

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Differential cognitive profiles of intimate partner violence perpetrators based on alcohol consumption.

Despite extensive evidence of heterogeneity in intimate partner violence (IPV) perpetrator profiles, there has been little research into neuropsychological deficits that might help us understand differences within this violent population. Moreover, studies on this topic have not paid much attention to the role of alcohol abuse in neuropsychological domains of IPV perpetrators. Hence, the current study was designed to examine neuropsychological differences among individuals who have committed domestic violence with high (n = 28, HA) and low (n = 35, LA) levels of alcohol consumption, and non-violent individuals (n = 37) to establish differential neuropsychological profiles. An exhaustive neuropsychological assessment battery was employed which combined the computer-based Cambridge Neuropsychological Test Automated Battery with pencil-and-paper measures. Compared to controls, HA IPV perpet…

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Prevalence and predictors of compassion fatigue, burnout and compassion satisfaction among oncology nurses: A cross-sectional survey.

Background: Cancer is a leading cause of death worldwide. Given the complexity of caring work, recent studies have focused on the professional quality of life of oncology nurses. China, the world's largest developing country, faces heavy burdens of care for cancer patients. Chinese oncology nurses may be encountering the negative side of their professional life. However, studies in this field are scarce, and little is known about the prevalence and predictors of oncology nurses' professional quality of life. Objectives: To describe and explore the prevalence of predictors of professional quality of life (compassion fatigue, burnout and compassion satisfaction) among Chinese oncology nurses under the guidance of two theoretical models. Design: A cross-sectional design with a survey. Settings: Ten tertiary hospitals and five secondary hospitals in Shanghai, China. Participants: A convenien…

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A social neuroscience perspective on clinical empathy

Clinical empathy is an important element of quality health care. Empathic communication is associated with improved patient satisfaction, increased adherence to treatment, and fewer malpractice complaints 1. Patients' perceptions of their physicians' empathy are positively related to more favorable health outcomes 2-4. In addition to improving patient outcomes, clinical empathy is associated with increased overall well-being for the physician 5. High levels of practitioner empathy have been associated with decreased burnout, personal distress, depression and anxiety, along with increased life satisfaction and psychological well-being 6, 7. Despite increasing appreciation of the value of empathy, medical educators continue to struggle with how best to educate students and residents on empathy maintenance. There have been several promising creative approaches that have shown demonstrable s…

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How the brain heals emotional wounds: the functional neuroanatomy of forgiveness.

IN LIFE, EVERYONE GOES THROUGH HURTFUL EVENTS CAUSED BY SIGNIFICANT OTHERS: a deceiving friend, a betraying partner, or an unjustly blaming parent. In response to painful emotions, individuals may react with anger, hostility, and the desire for revenge. As an alternative, they may decide to forgive the wrongdoer and relinquish resentment. In the present study, we examined the brain correlates of forgiveness using functional Magnetic Resonance Imaging (fMRI). Healthy participants were induced to imagine social scenarios that described emotionally hurtful events followed by the indication to either forgive the imagined offenders, or harbor a grudge toward them. Subjects rated their imaginative skills, levels of anger, frustration, and/or relief when imagining negative events as well as following forgiveness. Forgiveness was associated with positive emotional states as compared to unforgive…

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Regulation of the neural circuitry of emotion by compassion meditation: effects of meditative expertise.

Recent brain imaging studies using functional magnetic resonance imaging (fMRI) have implicated insula and anterior cingulate cortices in the empathic response to another's pain. However, virtually nothing is known about the impact of the voluntary generation of compassion on this network. To investigate these questions we assessed brain activity using fMRI while novice and expert meditation practitioners generated a loving-kindness-compassion meditation state. To probe affective reactivity, we presented emotional and neutral sounds during the meditation and comparison periods. Our main hypothesis was that the concern for others cultivated during this form of meditation enhances affective processing, in particular in response to sounds of distress, and that this response to emotional sounds is modulated by the degree of meditation training. The presentation of the emotional sounds was as…

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“Let Me See If I Have This Right …”: Words That Help Build Empathy

Medical Writings7 August 2001"Let Me See If I Have This Right …": Words That Help Build EmpathyJohn L. Coulehan, MD, Frederic W. Platt, MD, Barry Egener, MD, Richard Frankel, PhD, Chen-Tan Lin, MD, Beth Lown, MD, and William H. Salazar, MDJohn L. Coulehan, MDDr. Coulehan: State University of New York at Stony Brook; Stony Brook, NY 11794-8036Dr. Platt: University of Colorado Health Sciences Center; Denver, CO 80222Dr. Egener: American Academy on Physician and Patient; Portland, OR 97210Dr. Frankel: Highland Hospital; Rochester, NY 14620Dr. Lin: University of Colorado Health Sciences Center; Denver, CO 80222Dr. Lown: Mount Auburn Hospital; Cambridge, MA 02238Dr. Salazar: Medical College of Georgia; Augusta, GA 30902, Frederic W. Platt, MDDr. Coulehan: State University of New York at Stony Brook; Stony Brook, NY 11794-8036Dr. Platt: University of Colorado Health Sciences Center; Denver, CO…

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The entactogen MDMA (3,4-methylenedioxymethamphetamine, "Ecstasy") disrupts helping behaviour while reinforcing electrophysiological indicators of potentially associated synaptic plasticity in male Sprague-Dawley rats.

Introduction: In humans, empathy is expressed through various prosocial behaviours between individuals that may be enhanced after intake of the synthetic entactogen MDMA (3,4-methylenedioxymethamphetamine, "Ecstasy") as the behavioural expression of the so-called entactogenic syndrome. Rodents may also exhibit empathy-like behaviours, such as social interaction and helping behaviour. In this regard, while social interaction has been reported to be enhanced by MDMA, the effects of this drug on helping behaviour remain unexplored. Nevertheless, because helping behaviour is considered as part of the prosocial repertoire, it may be hypothesised that MDMA should enhance it. Methods: In the present study, the evaluation of a subtoxic dose range (0.25 mg/kg, 0.5 mg/kg, 1 mg/kg, 5 mg/kg, and 10 mg/kg i.p.) of MDMA on helping behaviour in adult male rats has been conducted using a standardised be…

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Testosterone, oxytocin and co-operation: A hypothesis for the origin and function of music.

Since the time of Darwin, theories have been proposed on the origin and functions of music; however, the subject remains enigmatic. The literature shows that music is closely related to important human behaviours and abilities, namely, cognition, emotion, reward and sociality (co-operation, entrainment, empathy and altruism). Notably, studies have deduced that these behaviours are closely related to testosterone (T) and oxytocin (OXT). The association of music with important human behaviours and neurochemicals is closely related to the understanding of reproductive and social behaviours being unclear. In this paper, we describe the endocrinological functions of human social and musical behaviour and demonstrate its relationship to T and OXT. We then hypothesised that the emergence of music is associated with behavioural adaptations and emerged as humans socialised to ensure survival. Mor…

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Psychosocial and psychophysiological effects of human-animal interactions: the possible role of oxytocin.

During the last decade it has become more widely accepted that pet ownership and animal assistance in therapy and education may have a multitude of positive effects on humans. Here, we review the evidence from 69 original studies on human-animal interactions (HAI) which met our inclusion criteria with regard to sample size, peer-review, and standard scientific research design. Among the well-documented effects of HAI in humans of different ages, with and without special medical, or mental health conditions are benefits for: social attention, social behavior, interpersonal interactions, and mood; stress-related parameters such as cortisol, heart rate, and blood pressure; self-reported fear and anxiety; and mental and physical health, especially cardiovascular diseases. Limited evidence exists for positive effects of HAI on: reduction of stress-related parameters such as epinephrine and no…

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From inspiration to restoration: Moral elevation as a catalyst for improving intergroup relations in contexts of conflict.

Existing research examining the creation of positive and prosocial interpersonal relations has established moral elevation as an approach-oriented emotion to be associated with a range of positive and prosocial outcomes. In this article and with the goal to identify emotional mechanism for improving intergroup relations in contexts of conflict, we examined the effects of moral elevation on enhancing intergroup relations. Across four experimental studies (Ns = 1,131), conducted in four understudied countries directly affected or threatened by intergroup conflict, we demonstrated that induced moral elevation elicits important cognitive and emotional shifts toward adversarial groups, resulting in improved intergroup relations. Specifically, we show that inducing moral elevation through stories of outgroup moral exemplars (individuals who have risked their life to save the life of an outgrou…

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Adolescent cannabinoid type 1 receptor (CB1R) blockade mitigates the effects of adolescent social instability stress (SS) on socially directed behaviour in female rats.

The endocannabinoid system undergoes maturation during adolescence and is involved in the development of social behaviour. In separate studies, we found: (1) that repeated cannabinoid type 1 receptor (CB1R) blockade during adolescence increased social interaction and neuronal activity in the medial prefrontal cortex and nucleus accumbens of female rats, and (2) that adolescent social instability stress (SS; daily 1-h isolation and pairing with a new cage partner from postnatal day (P) 30-45) reduced social interaction and social reward motivation in female rats. Here, we tested the possibility that adolescent CB1R blockade would mitigate the effects of SS on social behavioural deficits in female rats. The CB1R antagonist AM251 (or vehicle) was administered from P30-45 to SS or to non-stressed controls (CTL). AM251 increased social interaction and increased social reward motivation (as me…

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Physical-Digital and social-nonsocial extracurricular engagement: differential effects on brain development and psychological outcomes in children.

Extracurricular activities shape children's development, yet how the interaction between their modality (digital/physical) and social context (social/non-social) impact mental health and neurodevelopment remains unclear. This study examined these relationships and their bidirectionality, as well as mediation by brain structural changes. Using baseline and one-year follow-up data from 8230 children in the Adolescent Brain Cognitive Development Study, we analyzed self-reported screen time for six digital activities (three social, three non-social), caregiver-reported participation in 28 extracurricular activities (11 social, 17 non-social), mental health via the Child Behavior Checklist and Kiddie Schedule for Affective Disorders and Schizophrenia, and gray matter volume using T1-weighted MRI. Distinct interaction patterns between modality and social context emerged. Physical-social activi…

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Cultural differences in the Personality Triad: The interplay of personality traits, situation characteristics, and behavioral states around the world.

Understanding the interplay of persons, situations, and behavior (the Personality Triad) is a key task of psychology. However, previous research has largely focused on Western samples. We examined the Personality Triad across cultures with N = 15,221 participants from 61 countries and one geographic region. Participants reported on one situation from their daily lives. We examined (a) situation characteristic-behavioral state, (b) trait-behavioral state, and (c) trait-situation characteristic associations, as well as (d) Trait × Situation Characteristic interactions predicting behavioral states. We focused on six traits (Big Five, Honesty-Humility), seven situation characteristics (Duty, Intellect, Adversity, Mating, pOsitivity, Negativity, Sociality), and three self-reported behavioral states (Agency, Enthusiasm, Self-Negativity). Importantly, we included 15 country-level variables (col…

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Partner separation and sex contribute to anxiety-like behavior, but partner separation alone amplifies hippocampal inflammation following immune challenge.

Social bond disruption is increasingly recognized as a potent psychosocial stressor with widespread implications for mental and physical health. The monogamous California mouse (Peromyscus californicus), which forms enduring pair bonds and exhibits distress upon separation, provides a translational model for understanding the neuroimmune consequences of social loss. We hypothesized that partner separation would sensitize neuroimmune responses to systemic inflammation. Adult male and female mice were assigned to one of three housing conditions: naive (isolate-housed), partner (pair-housed for 20 days), or separated (pair-housed for 10 days followed by 10 days of isolation). Mice underwent partner preference assessment, open field testing, and were injected with saline or lipopolysaccharide (LPS; 1 mg/kg), followed by tissue collection. Partnered mice developed selective partner preference…

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Social connectedness mediates the effect of awe in reducing dishonest behavior.

Dishonest behavior is immoral and can cause harm to relationships and social development. To investigate whether awe can mitigate dishonest behavior from the perspective of self-transcendent emotion, we conducted three studies. In Study 1, 347 college students completed the dispositional awe scale and questions related to dishonest tendencies. The results showed that dispositional awe was negatively related to dishonest tendencies. In Study 2, an experimental approach was taken with 157 participants randomly assigned to awe, amusement, and neutral conditions. The analysis revealed that participants in the awe group exhibited lower levels of dishonest behavior compared to those in the amusement and neutral groups. In Study 3, we further examined the mechanisms underlying this relationship with 210 participants. The results demonstrated that social connectedness, but not the universe conne…

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Unlocking flourishing: Life awe fosters positive youth development during and after the COVID-19 pandemic.

In the context of various risk factors that threaten adolescents' prosociality and well-being, life awe, which provides a broader perspective on life, may help to foster positive youth development. The current study aims to examine whether life awe is positively associated with adolescents' prosocial behavior and subjective well-being during and after the COVID-19 pandemic. We conducted two complementary studies to test our hypotheses using a mixed-methods approach. Study 1 analyzed 16,591 valid Weibo blogs from 12,498 Chinese adolescents (Mage = 20.69, SDage = 2.76; 74.08% female) posted in the COVID-19 pandemic (January 1, 2020-December 31, 2020). This study explored semantic associations among life awe, prosocial behavior, and subjective well-being in a real-world context. Study 2 involved two waves of longitudinal data from 2299 Chinese adolescents (Mage = 14.63, SDage = 1.62; 38.32%…

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