Epicurus used an empirical and sensualistic approach to knowledge, creating a consistent, naturalistic, pragmatic and consequentialistic philosophy. The scientific observations of the last centuries have confirmed the basic principles of Epicurean physics, as well the psychotherapeutic approach of Epicurean ethics, which fits human nature. We know from the work “On Frank Criticism” of Epicurean philosopher Philodemus of Gadara, that the teaching methodology of Epicureans included psychoeducational counseling through therapeutic criticism based on friendly freedom of speech and aiming at τῆς ψυχῆς (...) θεραπείαν (psychotherapy) and at knowledge of maintaining mental health and well-being. The Epicureans called εὐστάθεια (eustatheia, “stability”) the psychosomatic balance (τὸ τῆς σαρκὸς καὶ ψυχῆς εὐσταθὲς κατάστημα), which today we call homeostasis (ὁμοιόστασις), and considered it the basis of true happiness. They recognized empirically the stress that disturbed psychosomatic homeostasis as an agitation of the psyche or a painful feeling of the body and used a number of mental and affective techniques (including the tetrapharmakos) to manage stress at its onset, so that it does not evolve into the particularly troublesome conditions of anxiety and/or depression, which may become chronic psychosomatic disorders with significant social consequences. The article discusses the relation of the main ethical teachings of Epicurus with the biological basis of human brain functions and with the management of stress by cognitive and behavioral psychotherapy. (shrink)

This paper explores the meaning and the development of consciousness in the human child. The idea of a self is made up of at least two major aspects. These can be referred to as the machinery of the self and the mental state of the idea of “me”. The machinery of the self involves all unconscious, unreferenced action of the body, including its physiology and its processing of information that in turn includes cognitions and emotional states, which are unavailable to (...) consciousness. The mental state or the idea of “me” is that part of the self that makes reference to itself. This mental state develops over the first 2 years of life and is a function of both brain maturation processes as well as socialization. (shrink)

Although rituals are believed to lower anxiety, the underlying mechanism of anxiety reduction has not been explained well enough. According to Boyer and Liénard (2006), ritualized behavior decreases the anxiety levels because it swamps working memory. This blocks anxious thoughts’ access to consciousness. As a result, ritualized behavior lowers anxiety temporarily but maintains it in the long run. In the article, I analyze what processes should be engaged in ritualized behavior to bring the aforementioned outcomes. I propose that ritualized behavior (...) has anxiolytic properties if it preoccupies consciousness without placing too many demands on cognitive control. While conscious preoccupation with ritualized behavior should reduce anxiety, cognitive control load related to efforts to concentrate on ritualized behavior may bring immediate paradoxical effects of self-regulation, i.e., anxiety increases. Moreover, since anxiety disrupts attentional control capabilities, ritualized behavior should not be too cognitively demanding if an anxious person is to perform it. (shrink)

It is hard to provide an unequivocal answer to the question of whether or not thought suppression is effective. Two thought suppression paradigms - the “white bear” paradigm and the think/no-think paradigm - give mixed results. Generally, “white bear” experiments indicate that thought suppression is counterproductive, while experiments in the think/no-think paradigm suggest that it is possible to effectively suppress a thought. There are also alternative methods used to study thought suppression, for instance the directed forgetting paradigm or the Stroop (...) task. In the article, I describe the research methods used to explore thought suppression efficacy. I focus on the “white bear” and the think/no-think paradigms and discuss theories proposed to explain the results obtained. I also consider the internal and external validity of the methods used. (shrink)

Although thought suppression is a commonly used self-control strategy that has far-reaching consequences, its effect on ethical decision making is unclear. Whereas ironic process theory suggests that suppressing ethics-related thoughts leads to mental rebounds of ethicality and decreased unethical behavior, ego depletion theory suggests that thought suppression can lead to reduced self-control and increased unethical behavior. Integrating the two theories, I propose that the effect of thought suppression on unethical behavior hinges on the content of the suppressed thoughts. Participants who (...) suppressed ethics-related [-unrelated] thoughts engaged in less [more] cyber bullying, cheating, and dishonesty compared to participants in the control conditions. Explicit and implicit moral awareness was found to mediate this moderated effect. Experiment 4 further demonstrated that suppressing ethics-related thoughts reduces self-control performance on a subsequent amoral task, but not on subsequent ethical decision making. (shrink)

According to legal tradition, the ideal judge is entirely dispassionate. Affective science calls into question the legitimacy of this ideal; further, it suggests that no judge could ever meet this standard, even if it were the correct one. What judges can and should do is to learn to effectively manage—rather than eliminate—emotion. Specifically, an emotion regulation perspective suggests that judicial emotion is best managed by cognitive reappraisal and, often, disclosure; behavioral suppression should be used sparingly; and suppression of emotional experience (...) is rarely helpful. We argue that the dispassionate-judge ideal presents a barrier to achieving the flexibility necessary for adaptive judicial emotion regulation. We suggest a new ideal, that of the emotionally well-regulated judge, and propose several directions for future research to strengthen ties between law and psychology, with particular attention to the study of emotion. (shrink)