Integrative Psychological and Behavioral Science最新文献

Perspective-taking-the capacity to understand others' thoughts and feelings from their point of view-is foundational to effective social interaction. Recent conceptualizations in relational frame theory (RFT) offer a rigorous framework for training perspective-taking through deictic relational frames. However, existing RFT-based interventions often fall short in terms of ecological validity. Moreover, their individualistic orientation is not grounded in social interaction, and they tend to underestimate emotional processes. This limits their generalizability to real-life interpersonal contexts. This review identifies two primary limitations of current RFT-based approaches: (1) underestimation and insufficient integration of emotional (empathic) processes and (2) training protocols that diverge from naturalistic social settings. I utilized the organizational model (Davis, 1994), which highlights dynamic reciprocal interactions between cognitive perspective-taking and emotional empathy, to address these limitations. Drawing from empirical research across clinical, educational, and organizational domains, I outline conceptual and methodological strategies for integrating emotional resonance and real-world contextualization into RFT-based training. This perspective aims to bridge the gap between theoretical precision and practical relevance, fostering interventions that more faithfully mirror human social functioning.

The internet meme, a multimodal artifact of digital communication, has become a potent force in shaping contemporary culture, politics, and social behavior. Existing analyses have often examined memes through discrete lenses of cognitive psychology, cultural studies, or computer science. This review argues for a more profound, integrative framework grounded in the Extended Evolutionary Synthesis (EES). It posits that the societal influence of internet memes is best understood as a manifestation of high-speed cultural evolution operating within a technologically constructed digital niche. This niche is the product of reciprocal causation between a deeply evolved human social psychology and the powerful selective pressures imposed by engagement-maximizing algorithms. This dynamic represents a novel and accelerated form of cultural niche construction, where cultural artifacts (memes) and the constructed environment (social media platforms) continuously alter the selective landscape for human behavior and cognition. This paper synthesizes insights from dual inheritance theory, niche construction theory, ethology, and behavioral epigenetics to provide a multi-level explanation for the memetic mind. It first explores the evolved psychological biases that make memes cognitively compelling. It then reframes algorithmic platforms as constructed niches that exert selective force on cultural variants. Subsequently, it analyzes the social function of memes as digital rituals and ethological signals that negotiate group identity. The framework is then applied to understand the proliferation of misinformation as a form of maladaptive cultural evolution. The paper concludes by proposing that addressing these challenges requires a paradigm of ethical niche construction, drawing on the human-centered AI principles of scholars like Don Shin, and considers the potential long-term epigenetic consequences of immersion in these powerful new environments.

This study reads The Great Gatsby as a temporal enactment of melancholia, where Freud's pathology of unresolved loss meets affect theory's contagious moods. F. Scott Fitzgerald's The Great Gatsby (1925) is widely recognized as a critique of modernity; this study argues that melancholia is the novel's primary diagnostic lens for exposing modernity's structural failures. Rather than treating melancholia as a secondary affect, this analysis positions it as the affective mechanism through which Fitzgerald reveals the temporal, ethical, and ontological contradictions of Jazz Age modernity. Through Gatsby's pathological fixation on a receding past, Nick's melancholic narration of temporal collapse, and symbols (green light, Valley of Ashes) that materialize un-mournable futures and stratified waste, the novel demonstrates that modernity produces melancholia as its inevitable symptom-and melancholia, in turn, unmasks modernity's hollow core. This study thus contributes a melancholic hermeneutic of modernity,, showing how unresolved loss is not incidental but constitutive of consumerist, industrial, and aspirational modernity.

This paper introduces the Selective Empathy Theory, a new theoretical framework that challenges the idealized, universalist understanding of empathy in psychology and social discourse. Contrary to the prevailing notion of empathy as an automatic and morally virtuous emotional response, this theory argues that affective empathy operates selectively-shaped and constrained by the perceiver's moral frames, group identity, and socio-cultural context. Through interdisciplinary case studies spanning literature, film, political polarization, and digital discourse, the paper illustrates how empathy is not universally distributed but strategically directed toward those who align with one's values and identity. The model emphasizes that selective empathy is not a moral failure, but a structural feature of emotional cognition, with profound implications for affective politics, media influence, and public morality. This reconceptualization invites new directions for empirical research and normative reflection on how empathy functions-and malfunctions-in contemporary society. This paper complements existing empathy research, which has largely focused on individual psychological mechanisms, by proposing an integrative theoretical framework that systematically incorporates the role of broader socio-cultural contexts.

It has been argued that a metaphor can be processed through a propositional or an imagistic mode of processing. Through the propositional mode of metaphor processing, semantic contents of words are creatively manipulated to produce metaphorical meanings. Through the imagistic mode, mental images of the source and target domains are combined, leading to the emergence of a coherent mental image. While the propositional mode produces a novel conceptual representation with newly-emerged propositional properties, the imagistic mode builds a novel imagistic representation with newly-emerged perceptual properties. In the propositional mode, abstract classes or abstract structures, detached from sensorimotor features, are formed in the mind; in the imagistic mode of metaphor processing, sensorimotor features and imagistic components of meanings are activated. In the propositional mode, there is a shift toward generalizing and suppressing perceptual features that are metaphorically irrelevant; in the imagistic mode of metaphor processing, specific perceptual features are strongly activated and combined to create a coherent imagistic representation. Although these two modes of metaphorical processing are distinct and even oppositional in certain respects, they share the key feature of being creative. In fact, they are creative in two different directions; while the propositional mode of metaphor processing is creative through abstraction, the imagistic mode is creative through imagination.

This article explores the principle of conservation as an analogy to understand the relative stability in the process of meaning-making, drawing parallels between physical and chemical transformations in the natural sciences and semiotic transformations in human psychology. By integrating concepts from thermodynamics, semiotics, and cultural psychology, the discussion proposes that the permanent impermanence of signs allows for a relative stability of meaning, even amid contextual change. The theoretical foundation draws on the works of Vygotsky, Peirce, and Valsiner, especially in relation to the distinction between sense and meaning and the dynamic regulation of signs over time. The article introduces the notion of semiotic conservation, suggesting that while signs may shift in context, certain core elements of meaning are preserved, particularly in educational and communicative contexts. The process of microgenesis is presented as a key mechanism through which signs transform while maintaining continuity. Two illustrative examples support the argument: one based on the scientific concept of heat and its various uses in everyday and metaphorical language, and a second drawn from student responses in science education, showing how meanings associated with heat remain tied to bodily sensation and warmth despite instruction on energy transfer. These examples highlight the coexistence of scientific and everyday meanings and demonstrate how learning involves not the replacement, but the reorganization of existing semiotic elements. The article argues that conservation in meaning-making ensures a degree of continuity, allowing for both cultural stability and cognitive development. Understanding this dynamic has important implications for science education, communication, and the study of psychological development.

Based on the holistic concept of body-spirit unity and philosophical reasoning of Traditional Chinese Medicine (TCM), this study proposes the "Mind-Cognition-Emotion" system model (MCESM). It organizes mental activities into three levels: Mind Domain (Jing, Shen, Hun, Po), Cognitive Domain (Yi, Zhi Si, Lü, Zhi), and Emotional and Affective Domain (Qing, Yu, Hao, Yuan). We investigate the formation, development, and transformation of individual mental, cognitive, and emotional states. The specific components of MCESM are delineated, and the functional mechanisms, physiological attributes, and pathological alterations of mental activity are analyzed. By integrating fundamental TCM theories, it establishes the interconnection between the physical body and mental processes, linking psychological elements to physiological mechanisms, particularly in relation to organ function, qi dynamics, and qi-blood interactions. Furthermore, using depression as an example, the MCESM model is applied to illustrate its differential impact across three stages, guiding the selection of TCM-based mind-body treatments. Corresponding therapeutic approaches are presented.

This paper addresses the longstanding ambiguity of terms such as self, identity, and subjectivity in psychology and philosophy. Rather than adding yet another definition, it introduces Metaqualia Theory (MTQ) as a structural grammar that generates these notions as derivative effects of the Q-M-T cycle: Qualia (Q) as raw experiential material, Metaqualia (M) as interpretive stances, and Transduction (T) as the stabilization of experience in social and communicative fields. Within this framework, "self" is not an intrinsic entity but the retrospective label applied when an active M is stabilized through T; "identity" denotes the socially recognized continuity of such stabilizations; and "subjectivity" is the conventional name given when Q is framed by M. MTQ thereby systematically distinguishes between self, identity, and subjectivity, while avoiding homuncular explanations. It also differentiates itself from dialogical and constructivist models by specifying structural conditions under which these labels arise, rather than assuming them as givens. The result is a coherent conceptual lexicon that integrates existing insights without collapsing into definitional disputes. MTQ thus offers psychology a grammar of consciousness capable of clarifying key terms and situating them within a unified structural account.

Although it is well established that human development is a lifecourse process, little is still known about development in the adult years. Few attempts have been made to develop integrative understandings of what people learn across various domains, such as work, hobbies and family. Also, adult life is addressed theoretically and empirically usually only on short life periods or through retrospective interviews. In this paper we propose a theoretical model that draws on a sociocultural tradition and that provides us with a series of concepts that enable us to describe and understand developmental dynamics in the course of lives of people, as these unfold in changing sociocultural environments. We put them at work on an only set of data, diaries written over more than twenty years. The article first introduces a theoretical framework for development across domains, and then puts it at work on two contrasting diaries. Altogether, the paper proposes a complex, longitudinal, multidimensional, dynamic, and situated model of human development in the lifecourse, contributing both to developmental literature and to methodological advancement.

Based on the Danish philosopher Knud Ejlar Løgstrup's understanding of trust as a spontaneous and sovereign expression of life, we argue that trust is a radically relational phenomenon that manifests itself in a situated manner between people. Distrust arises when our trust is betrayed, either because the other does not live up to our expectations or in some other way raises suspicion that trust may potentially be betrayed. Distrust is thus the negation of trust and requires justification. We argue that trust and distrust are fundamentally different phenomena yet dialectically intertwined. We further argue that both can only be understood relationally and situationally, and thus not as something we carry with us as stable or uniform structures. We analyze examples from the relationship between parents and daycare-professionals, with a particular focus on the windows of daycare centers. Through this, we argue that it is necessary to incorporate a social practice theoretical framework to capture the conditions we have for safeguarding trust and understanding the reasons of why distrust arises. We conclude that Løgstrup's phenomenological understanding and social practice theory are not immediately commensurable, but both are necessary to develop a comprehensive situated psychological understanding of the phenomenon of trust.