In the UK, more and more of our children are learning mindfulness at school. The Mindfulness in Schools project claims that over 4000 of our teachers are now trained in the practice. However, some experts are concerned that the roll-out of mindfulness has raced ahead of the evidence base, which paints a mixed picture.
Following their recent failure to find any benefits of a school mindfulness programme for teenagers (contrary to some earlier more positive findings), a research team led by Catherine Johnson at Flinders University has now reported in Behaviour Research and Therapy the results of their latest school trial, which included new features in the mindfulness intervention, such as parental involvement and better designed homework materials, intended to maximise the programme’s effectiveness. However, once again the mindfulness programme led to no observable benefits.
The latest version of psychiatry’s principal diagnostic manual (the DSM-V) defines Hoarding Disorder as a psychopathology where the collection of items significantly impacts the person’s functioning, as they find it difficult and indeed painful to discard the items, creating congestion within the home and encouraging poor hygiene and accidents. However not only objects, but also living things can be collected pathologically, popularly enshrined in the notion of a “cat lady”. According to the psychiatric manual, this is just a special case of hoarding. But a team of psychologists from the Brazilian state of Rio Grande do Sul has investigated people who hoard animals, and in their new paper in Psychiatry Research they make the case that it ought to be considered a distinct illness.
Feeling positive emotions is good for your physical health, right? There’s certainly evidence in support of the idea. But it’s mostly come from studies of people living in Western countries. Now a study published in Psychological Science, concludes that for people in Japan, it may not be the case.
While positive emotions, like happiness, are seen as a good thing in the US, UK, and elsewhere in Europe, the picture is different in east Asia: they aren’t seen being as necessarily desirable, and negative emotions aren’t considered to be all that bad. As the researchers, led by Jiah Yoo at the University of Wisconsin-Madison, US, write in their introduction: “No study to date has directly compared the biological correlates of positive affect across cultures.”
A person diagnosed with psychogenic amnesia complains of serious memory problems, sometimes even forgetting who they are, without there being any apparent physical reason for their symptoms – in other words, their condition seems to be purely psychological.
It’s a fascinating, controversial diagnosis with roots dating back to Freud’s, Breuer’s and Charcot’s ideas about hysteria and how emotional problems sometimes manifest in dramatic physical ways. Today, some experts doubt that psychogenic amnesia is a real phenomenon, reasoning that there is either an undetected physical cause or the patient is fabricating their memory symptoms.
In a new paper in Brain, a team of British neuropsychologists has reported their findings from a study of 53 patients diagnosed with psychogenic amnesia – one of the largest ever studies of its kind. Michael Kopelman at Kings College, London, and his colleagues conclude that the prognosis (that is, the scope and speed of recovery) for psychogenic amnesia is better than previously realised and that there appear to be four main categories of the condition.
Some brains struck by pathology seem to stave off its effects thanks to a “cognitive reserve”: a superior use of mental resources that may be related to the way we use our brains over a lifetime, for instance through high levels of education or, possibly, learning a second language.
Bilingual people certainly seem to use their brains differently. For example, practice at switching languages has been associated with enhanced mental control. It’s even been claimed that being bilingual can stave off dementia by up to four or five years.
If true, this would have serious implications for public policy – learning a second language would be as much a desirable health behaviour as it is an educational or cultural one. But are the brain benefits of bilingualism real? The Journal of Alzheimer’s Disease has published a systematic review and meta-analysis to establish the strength of the evidence base.
In 2007, the University of Pennsylvania psychologist Angela Duckworth authored a paper on a trait she called “grit” which went on to arrest the attention of anyone interested in the secrets of success. TED talks and a 2016 book followed, wherein Duckworth explained how a combination of passion for a topic, and perseverance in the face of difficulties – the two facets of grit – were the recipe for achievement, a claim borne out by studies within schools and across the lifespan.
In recent years, however, researchers have become more critical of the scope and relevance of the concept. Now an article published in Psychology of Aesthetics, Creativity, and the Arts, suggests grit gives surprisingly little insight into the world of creative success.
Secrets burden minds. To understand how, researchers have previously focused on the act of concealment during one-off social interactions, showing that keeping a secret is draining and can increase anxiety. But what about the longer-term toll? A new paper in Attitudes and Social Cognition describes ten studies on the impact of secrecy day-on-day, showing how the burden of a secret peppers our waking life with reminders and periods of brooding.
Hallucinating voices isn’t always distressing. While the experience is commonly associated with schizophrenia, some people – an estimated 5 to 15 per cent of the general population – hear voices that aren’t real without finding it upsetting or debilitating (they may even welcome it) and in the absence of any of the other symptoms of psychosis, such as delusions or confusion.
Now new open-access research published in Brain has revealed a perceptual advantage for this group of people: they can detect hard-to-comprehend speech sounds more quickly and easily than people who have never hallucinated a voice.
Even the most scientifically trained among us have an instinct for mystical thinking – seeing purpose in nature, for example, or reading meaning in random coincidences. Psychologists think this is to do with the way our minds work at a fundamental level. We have evolved to be highly attuned to concepts relevant to our social lives, things like intentions and fairness. And we just can’t switch off this way of thinking, even when we’re contemplating the physical world.
This may explain the intuitive appeal of the Buddhist and Hindu notion of karmic justice – the idea, essentially, that you get what you deserve in life; that the cosmos rewards those who do good (variations of this idea are also spread by other religions). Indeed, in a new paper in Developmental Science, psychologists at Yale University have shown that children in the US as young as four are inclined to believe in, and actively seek, karmic justice, regardless of whether they come from a religious family or not.
“We conclude that, beginning early in development, children expect that life events are not purely random occurrences, but instead that they happen for an intended reason, such as rewarding people for their good behaviour,” said the study authors Konika Banerjee and Paul Bloom.
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.