It’s a question that goes to the heart of human nature – do our personalities change through life or stay essentially the same? You might think psychology would have a definitive answer, but this remains an active research question. This is partly because of the practical challenge of testing the same group of individuals over many years. Now a major new contribution to the topic has been made available online at the PsyArXiv repository. The researchers, led by Eileen Graham at Northwestern University, have compared and combined data from 14 previously published longitudinal studies, together involving nearly 50,000 participants from the US, Europe and Scandinavia. Their findings confirm and extend existing knowledge, showing how personality traits tend to change through life in predictable ways.
Why are some of us more inclined than others to stick up for ourselves, not aggressively, but assertively. Assertive people let others know when they feel mistreated and they’re confident saying “no” to unwanted demands.
Presumably it has to do with how see ourselves, yet past research has established that two key aspects of the self-concept – good feelings about the self (“self-liking” or “self-confidence”) and seeing oneself as competent – are not strongly related to assertive behaviour.
Daniela Renger, a researcher at the Institute of Psychology at Kiel University in Germany, believes this is because most relevant to assertiveness is self-respect – “a person’s conviction that they possess the universal dignity of persons and basic moral human rights and equality”. Across three studies published in Self and Identity, Renger shows that self-respect is a distinct psychological concept and that it is uniquely correlated with assertive behaviour.
By Emma Young
Most of us believe we are smarter, harder-working and better at driving than average. Clearly we can’t all be right. When it comes to moral qualities, like honesty and trustworthiness, our sense of personal superiority is so inflated that even jailed criminals consider themselves to be more moral than law-abiding citizens.
Why should the “better-than-average” effect be so pronounced for moral traits? In new work, published in Social Psychological and Personality Science, Ben Tappin and Ryan McKay at Royal Holloway, University of London have found that it’s because we’re especially irrational when it comes to evaluating moral traits. Moral superiority appears to be “a uniquely strong and prevalent form of positive illusion,” they write.
By Emma Young
If a friend sees you suffering and tells you “I feel your pain”, it may be more than an expression of empathy. For about a quarter of people, it could be literally true. A recent study, led by Thomas Grice-Jackson at the University of Sussex, found that 27 per cent of participants experienced so-called “mirror pain” – watching someone falling off a bicycle or receiving an injection, for instance, caused them to experience physical pain of their own.
Now in a paper in Frontiers in Human Neuroscience, the same team of researchers has explored the neurological underpinnings of mirror pain. When some people have this experience, they don’t just show more activity in the so-called “pain matrix” (the network of brain regions linked to the experience of pain), they also show unusual patterns of neural activity that suggest they struggle to distinguish other people’s experience from their own.
By guest blogger Marianne Cezza
As social creatures, accurately recognising and understanding the mental states of others (their intentions, knowledge, beliefs, etc.) is crucial to our social bonds and interactions. In fact, in today’s multi-cultural world and strongly divided political climate, this skill – known as Theory of Mind – is perhaps more important than ever. A recent study published in the Journal of Cognitive Enhancement proposes that an effective way to develop our Theory of Mind lies in learning to better understand ourselves.
“I don’t think you are truly mean, you have sad eyes” Tormund Giantsbane ponders the true self of Sandor ‘The Hound’ Clegane in Game of Thrones, Beyond The Wall.
Who are you really? Is there a “true you” beneath the masquerade? According to a trio of psychologists and philosophers writing in Perspectives on Psychological Science, the idea that we each have a hidden true or authentic self is an incredibly common folk belief, and moreover, the way most of us think about these true selves is remarkably consistent, even across different cultures, from Westeros to Tibet.
This makes the concept of a true self useful because it helps explain many of the judgments we make about ourselves and others. Yet, from a scientific perspective, there is actually no such thing as the true self. “The notion that there are especially authentic parts of the self, and that these parts can remain cloaked from view indefinitely, borders on the superstitious,” write Nina Strohminger and her colleagues at Yale University.
Most brain imaging studies involving transgender people or people with gender dysphoria have focused on whether their brains look more like what’s typical for the gender they identify with, rather than the gender they were assigned at birth based on their biological sex. For example, whether trans men have “masculine” brains, and trans women have more “feminine” brains.
A new study in Brain Imaging and Behaviour adds to this trend, showing that trans men have unusual patterns of connectivity in brain networks involved in processing of the self, as compared with male and female controls. “The present data do not support the hypothesis that sexual differentiation of the brain of individuals with gender dysphoria is in the opposite direction as their sex assigned at birth,” the researchers said, adding that the unusual connectivity patterns they found in trans men “was detected in comparison with both male and female controls, and there were no differences between the control groups”.
By Emma Young
“After decades of debate, a consensus is emerging about the way self-esteem develops across the lifespan.” So wrote a pair of psychologists – one from Kings College London, the other from the University of California Davis – in a paper published back in 2005. That “consensus” is that self-esteem is relatively high in childhood, drops during adolescence, rises gradually through adulthood before dropping sharply in old age. But a new paper suggests that there’s a major blip in this pattern for one huge part of the population. Becoming a mother triggers a decline in self-esteem and relationship satisfaction over at least the next three years, according to research on nearly 85,000 mothers in Norway, forthcoming in the Journal of Personality and Social Psychology.
By guest blogger Dan Carney
Our autobiographical memory is fundamental to the development of our sense of self. However, according to past research, it may be compromised in autism, together with other skills that are also vital for self understanding, such as introspection and the ability to attribute mental states to others (known as mentalising).
For example, experiments involving autistic children have highlighted retrieval difficulties, “impoverished narratives”, and a greater need for prompting, while also suggesting that semantic recall (facts from the past) may be impaired in younger individuals.
Now a UK research team, led by Sally Robinson from London’s St. Thomas’ Hospital, has published the first attempt to assess the nature of – and relationships between – autobiographical memory, mentalising and introspection in autism. Reporting their findings in Autism journal, the group hope their results will shed more light on the way that autistic children and teens develop a sense of self.
Feeling authentic in a relationship – that is, feeling like you are able to be yourself, rather than acting out of character – is healthy, not just for the relationship, but for your wellbeing in general. This makes sense: after all, putting on a fake show can be exhausting. But dig a little deeper and things get more complicated because there are different ways to define who “you” really are.
Is the real you how you actually think and behave, for instance? Or, taking a more dynamic perspective, is it fairer to say that the true you is the person you aspire to be: what psychologists call your “ideal self”?
For a paper in Personality and Social Psychology Bulletin, Muping Gan and Serena Chen asked members of the public about this and 70 per cent of them thought that the ability to be your actual self was more important for feeling authentic in a relationship than being able to be your ideal self.
But contrary to this folk wisdom, across several studies, the researchers actually found evidence for the opposite – that is, feelings of authenticity in a relationship seem to arise not from being our actual selves in the relationship, but from feeling that we can be our best or ideal self.