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New research from Edinburgh University claims that happiness is partly determined by your genes.

In fact, they claim that

genes may control half the personality traits keeping us happy. The other half is linked to lifestyle, career and relationships

This study was one of those identical twin studies where the researchers compare identical twins. These studies are great favourites with psychologists and are used to highlight traits which each twin (who has his or her own uniquely different social setting) shares – as the twins have different social backgrounds, the commonalities are reckoned to be more to do with their shared genetic make-up.

The Edinburgh researchers looked at the presence of three traits – tendency to worry, sociability and conscientiousness – all three of which have been linked to happiness and well-being in other studies.

“Although happiness is subject to a wide range of external influences we have found there is a heritable component of happiness which can be entirely explained by genetic architecture of personality.”

So, is this a depressing study? No, not at all. It strikes me as very logical that part of who we are is influenced by our genes – we are dealt a hand we have to play. And part is determined by modifiable factors in our lives. This conclusion is supported by those who promote positive psychology techniques. Dr Alex Linley of the Centre for Applied Positive Psychology said –

“What it means is that, rather than a single point, people have a range of possible levels of happiness – and it is perfectly possible to influence this with techniques that are empirically proven to work. “Simple things, like listing your strengths and using them in new ways every day, or keeping a journal where you write down, every night, three things that you are grateful for, have been shown to deliver improvements.”

I agree with him. There’s a lot of mileage in understanding what our range is (the hand we are dealt) and learning how to grow within that range to have the best experience of life we can.  In fact, I think this is a more defensible view than the New Age kind of thinking promoted in the likes of the “you can be anything you want to be” brigade.

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Psyblog has a good post about happiness from the perspective of Confucian teaching in the light of modern discoveries. I was particularly attracted to the quote by Confucius at the start of the post –

“The one who would be in constant happiness must frequently change.”

I’ve often said that one guaranteed “fact of life” is that everything constantly changes. Nothing stays the same. There’s an old story told of a ruler asking for a speech which he could use in ALL situations, and several of his philosophers and teachers taking on the task and failing, until finally, one man gives him the speech which works in all situations (another version of this story involves King Solomon looking for a ring which will relieve his suffering which he fears will go on forever, and he is given a ring with a few words carved into it) What was the speech? Same as the words in King Solomon’s ring –

THIS TOO SHALL PASS

That’s a recognition of the reality of constant change. Japanese culture holds transience in much greater esteem than many other cultures. That’s partly why they greet the blossoming of the cherry trees every Spring with such enthusiasm. (if you’re ever in Japan in the Spring you’ll see thousands of people out photographing the cherry blossom and photos of the earliest blossom will appear on the front pages of the national newspapers). To be in touch with the cycles of the seasons and to celebrate the changes between them can bring great pleasure.

A fundamental characteristic of a complex adaptive system (CAS) is that it constantly changes, constantly adapts.

The first two lessons in the Psyblog post are “Invest in intimate ties” and “Embrace society”. Both of these emphasise the importance of engagement – along with adaptation, one of the key characteristics of a healthy CAS.

The other lessons are interesting too, including “have fun” and “educate yourself” – both of which are about creativity and growth – the third of the characteristics of a healthy CAS.

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How do you think the brain and body work together? A lot of people reckon we figure out what we want to do first, then our brain moves into a kind of second phase and make the body do what we’ve decided we want to do. Seems logical, huh?

Well, it turns out it’s not like that. Here’s an interesting study which shows that the brain and the body work at the same time, not brain first, body later! A group of psychology researchers asked people (yes, college students again….you have to watch out for those psychology studies, they mostly use college students as their guinea pigs, and do you think college students are typical?), sorry, lost the thread a bit there, they asked people questions and observed what movements their arms made on the way to either the “no” or the “yes” buttons on the computer. They found that in response to the more ambiguous questions the students’ arms moved more between the buttons, than they did on straight forward questions. What that means is that they could be seen to dither a bit before answering the ambiguous questions. Their arms and brains were working together – simultaneously. It gets more interesting……..they dithered more towards “yes” when answering a “no” question than towards “no” when answering a “yes” question, suggesting that people have a general bias towards assuming a statement being true.

These dynamic data showed that participant arm movements had lower velocity and curved more toward the alternative response box during ‘no’ responses than during ‘yes’ responses—suggesting that we experience a general bias toward assuming statements are true,” the authors explained.

The authors conclude that this shows we lean towards “truthiness”.

You know, I’d never seen that word before, but when you go searching on the net about it you can find LOADS. Start here at wikipedia. The word seems to have been made up by, or at least given a specific, new definition by comedian Stephen Colbert. Here’s his explanation

Truthiness is tearing apart our country, and I don’t mean the argument over who came up with the word…It used to be, everyone was entitled to their own opinion, but not their own facts. But that’s not the case anymore. Facts matter not at all. Perception is everything. It’s certainty. People love the President because he’s certain of his choices as a leader, even if the facts that back him up don’t seem to exist. It’s the fact that he’s certain that is very appealing to a certain section of the country. I really feel a dichotomy in the American populace. What is important? What you want to be true, or what is true?…

Truthiness is ‘What I say is right, and [nothing] anyone else says could possibly be true.’ It’s not only that I feel it to be true, but that I feel it to be true. There’s not only an emotional quality, but there’s a selfish quality.

What lies behind this, as he highlights, is that old need for certainty. Human beings don’t handle doubt very well. There’s a strong tendency to seek certainty and when that is applied to beliefs (whether religious or scientific) it leads to that statement in the above quote – ‘What I say is right, and [nothing] anyone else says could possibly be true.’Don’t know about you, but I prefer to find a way to deal with doubt. It’s more real. Truthiness doesn’t leave much room for dialogue.

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David Corfield posted about an interesting study of the placebo effect. It describes a piece of research into the power of language to effect physical change. Hotel maids burn up a lot of calories through the very nature of their work which is physical from start to finish. But interestingly most of them reckon they do no exercise and their body size and shape isn’t much different from the average woman. The researchers took a group of hotel maids and divided them into two sub-groups, one of which received information in an interview about how many calories they were using up in their different chores. The other sub-group received no information. They found that all the maids’ body fat, waist-to-hip ratio, blood pressure, weight and body mass index measurements were consistent with their perceived level of exercise. One month later they found that in the educated group there was a decrease in their systolic blood pressure, weight, and waist-to-hip ratio — and a 10 percent drop in blood pressure. Observations by the team hadn’t shown any changes in the maids’ routines or physical exercise. So it was changing the state of mind which changed the state of the body.

In the report of this study, the writers find a critic who says that such a placebo effect cannot effect a physical change as placebo can only effect subjective changes. That’s such nonsense! And the article concludes with a great example of asthmatics being given a drug which would make their asthma worse, but being told it would make it better. They not only claimed their asthma was better but the objective lung function readings improved.

Words were originally magic

— Sigmund Freud

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I just came across a paper about “Post-traumatic Embitterment Disorder”. Apparently “embitterment” is a new term in psychological classification and this study aims to demonstrate that by using new questionnaires (what psychologists call “scales” to introduce a sense of measurability to what is a purely subjective phenomenon) they can show  “Post-traumatic Embitterment Disorder” is a “sub-type of adjustment disorders”. What they are trying to show is that some people who are so severely psychologically injured by a life event that they become “impaired” by it exhibit more bitterness about their experience than others do and the claim is that this constitutes a definable category of disorder.

I am so in two minds about this.

Here’s the positive side. I think everyone tries to make sense of their lives. It’s what we do. We want to understand our experience, to make some sense of it, and, unless we do that, it’s hard to be an effective “agent” of your own life. In other words, first we need to understand a situation, then we can make some choices to engage with it differently and so develop our own particular paths forward. If we can’t do that for ourselves, we need to get the help of others. Those others might be friends or loved ones, or might be other people in the community who have different skills and who might be able to help. One of those groups of people in the community is the professional health carers – a doctor, a nurse, a psychologist or a counsellor for example. If you take your story to one of these people, they’ll try to interpret it from a medical perspective.  A doctor, for example, is skilled at making a diagnosis – finding out whether or not you have a disease. But, diagnosis is about more than naming a disease. It’s a kind of understanding. It’s a kind of making sense of a patient’s experience. Without a diagnosis, a doctor can’t treat you effectively. So, if this new “diagnosis” helps some people to be better understood, then it’s useful.

Here’s the downside. First of all, a diagnosis declares an experience as a disease or illness. It’s not a healthy experience. Once the experience becomes classified as a disease or illness, then the way to change it, the way to provide help becomes one of treatment. Treatment of psychological illnesses tend to involve either prescribing a drug, or undertaking a talking therapy of some kind. A talking therapy which releases someone from a stuck way of thinking and therefore helps them understand their situation can well help that person to make different choices and so have a different experience. A drug solution makes sense if you can explain the experience materially – by showing some imbalance of chemicals in the brain for example – in such a situation a drug can be part of a solution too. It can help a person to find new ways of thinking by changing the way the brain functions. But when you take every experience of life and try to classify it and declare some of it as disorder or disease then you risk medicalising life and you risk reducing human experience to chemical imbalances which can be addressed with drugs. I don’t find that either life-enhancing, or a personally empowering way to live.

Bitterness? Is this a medical disorder? Is this a disease to be treated? Or is it part of an experience which needs to be understood in order to release someone from a stuck place? If someone is bitter, they are usually stuck. And without help they can find it hard to see things differently. So bitterness needs to be addressed, but do I need something like the “Bern Embitterment Scale” to be able to see this?

What do you think?

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David Corfield mentioned ‘When The Body Displaces the Mind’ on his blog. It’s by Jean Benjamin Storr who is a French ‘psychoanalytic psychosomatician’ – Wow! I’ve never heard of such a job, but I do understand both the idea and the relevance of having someone with such skills on a team.

We still have a very materialistic, very reductionist and dualistic concept of illness. It’s very common for illnesses to be divided into “real” diseases, and ones that are “in the mind”. I don’t find this the least bit helpful. I’ve always said I’ve never met a mind without a body and the only bodies I’ve met without minds are in the morgue. People present their whole experience and it’s not possible to have only symptoms related to the body, or only to the mind. OK, not everyone will agree with that, but that’s how I see it. Books like David Corfield’s own one (‘Why do people get ill?’ which is, I believe, now out in the USA with the title ‘Why people get sick?’), and Brian Broom’s ‘Meaning-full Disease‘, are, I found both easy to read and excellent at setting out a compelling case for the consideration of a patient in the wholeness of their suffering.

Stora’s book is not such an easy read. I think this is for a number of reasons. First of all, it’s originally written in French and the French have a way of writing that is really not the same as Anglophones. Even in French it can be challenging to an English speaker. In translation, something is lost. This makes it harder. And in the case of this particular book I think the translation is pretty clunky in places (although I’m sure it wouldn’t be an easy job). The additional complication is that the author is a dyed in the wool Freudian. I haven’t trained in Freudian analysis and the language of that particular approach has never really appealed to me. Of course, I think Freud’s concepts of pre-conscious, unconscious and conscious functions of the mind were amazing breakthroughs and I also think his Id, Ego and Superego were similarly insightful but all the oral/anal fixation, castration anxiety, sadomasochistic and oedipal drives…….nope! It doesn’t work for me! What I mean is that I just don’t find that kind of formulation of someone’s problem to be helpful. This book is steeped in that approach. That said, if you can let the jargon kind of wash over, the insights are still stimulating, and what impressed me most was actually the part of the book after the theoretical introductory chapters. That latter part is completely based on cases and as such I found it quite compelling. I can’t say I’d always sign up for the analysis but if you step up a level out of the Freudian School as such you can see a highly empathic, skilled practitioner, enabling a patient to create a story which pulls together all of the apparently diverse elements of their suffering, their biography and their cultural experience. His final case, of Nina, is totally fascinating because of the cultural overlay and the demonstrated need for the therapist to get onto the same wavelength as the patient to be able to help her.

As Stora himself says –

…the spiritual dimension plays an important role in restoring individual psychosomatic equilibrium for those who have received a spiritual education.

I really appreciate his understanding of complexity science as a way of illuminating illness. He situates illness in the life of the whole embedded person –

I favour a multi-causal approach to somatic patients; human beings are fundamentally integrated in three inextricable dimensions: a somatic; a psychic and a socio-cultural dimension……..the cause of an illness may lie in any one of the three dimensions……..Every therapeutic endeavour ideally should incorporate these three dimensions.

Dr Eric Cassell’s ‘The Nature of Suffering’ describes that extremely well from a clinical perspective.

Stora highlights something of the same kind of finding as Kroenke

Surveys conducted among people who have consulted GPs reveal 50 – 70% of patients do not have lesional illnesses.

I like that language – ‘lesional illnesses’. Historically we can go right back to another French author, Bichat, who wrote the “Treatise on the Membranes” with one of the earliest descriptions of disease as an identifiable, physical entity, and whilst in his day that was a breakthrough, three centuries on we’re stuck with an inadequate view of illness as either having lesions or not being real.

This book is an interesting addition to the challenge to that way of thinking. However, in it’s introduction I thought it held out more potential than was realised. It remains firmly in the camp of explaining how emotional wounds can be the origin of physical disease, but I’m even more interested in both the other direction – how physical diseases impact on the mind, and then how both the mind and body interact to produce the full picture of the illness. I’m also more interested to know how to identify and effectively treat the great majority of patients who don’t have what Stora refers to as lesional illnesses. And in addition to that how we produce rational therapeutic interventions to treat whole, individual people, not just think the job is done once the pathology has been addressed. Only then will we have a system of health care which is genuinely healing.

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Beauty is in the eye of the beholder it’s said, but maybe it’s not just in the eye? This study asked people to rate the attractiveness of others from photos along with short personality descriptions. They found that

individuals – both men and women – who exhibit positive traits, such as honesty and helpfulness, are perceived as better looking. Those who exhibit negative traits, such as unfairness and rudeness, appear to be less physically attractive to observers.

This reminded me of a study I read ages ago which got students to guesstimate the height of a lecturer who was introduced as either “Mr”, “Dr”, or “Professor”. There was a consistent increase in the perceived height of the lecturer when introduced as “Dr” over “Mr” and “Professor” over “Dr”.

It also brought to mind the effect of pupil size on perceived attractiveness. A study done using actors and actresses with sets of photos before and after having their pupils dilated showed that observers consistently rate the photos where the pupils are larger as being the more attractive.

So I guess there are many influences on our perceptions of the physical – personality traits, status and state of arousal. Are there others you are aware of?

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Here’s an interesting study which looks at the influence of meditation on patient care. It wasn’t the patients who did the meditating however. It was the therapists. The researchers took a group of trainee psychotherapists and split them into two groups. One group practiced mindfulness meditation and the other didn’t. The patients they were treating showed improvements as follows –

the [patients treated by the meditation] group showed greater symptom reduction than the [no meditation] group on the Global Severity Index and 8 SCL-90-R scales, including Somatization, Insecurity in Social Contact, Obsessiveness, Anxiety, Anger/Hostility, Phobic Anxiety, Paranoid Thinking and Psychoticism.

So, who therapist is, and how they learn to focus their attention seems to matter. I’ve never learned meditation but I do think that care is a human activity and the current drive to homogenise medicine as if human individuality is not important is misguided. It is important who your therapist is and it is important that the therapist learns and practices focussed attention and active listening whatever the actual therapy being used.

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Research recently showed that ADHD drugs don’t sustain their short term benefits in the longer term and demonstrated the case for more complex interventions such as parenting classes, psychological and social training and support for the children, and so on.

One interesting element in the whole ADHD story is the environment. Here’s an interesting approach. Scientists at John Carroll University have developed devices for screening out blue light. What this does is to stimulate the production of melatonin which is an important element in setting an individual’s circadian rhythms. They’ve found that if someone puts on the blue filter glasses, or sits in a room with blue-screened lightbulbs, for a couple of hours before bedtime, that the melatonin kicks in earlier than usual (usually it’s induced by darkness). This seems to result in improvements in ADHD symptoms and also helps those who have trouble getting off to sleep.

I wonder if these are benefits which are sustained over time?

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There’s an enormous literature these days on happiness, and pretty much all of it pushes some variety of positive thinking. The Happiness Hypothesis is one of the most thoughtful of these books, and Stumbling on Happiness is a fairly good read too, and Professor Layard’s Happiness is worth reading if you want to understand why the English NHS is about to spend millions on CBT.

But I’ve never been a fan of either bandwagons or one-size-fits-all treatments so I read this study about optimism with interest.  Two professors at Duke University’s Business School have come up with an interesting way of measuring optimism – they asked people how long they expected to live and then compared these estimates with actuarial tables of life expectancy. Optimists were classed as those whose self assessment of longevity was beyond that of the statistical predictions and 5% of them were classed as super-optimists – people who reckoned they’d live a good 20 years longer than the statistics would predict! Interesting method, huh?

What they then did was interview people about their behaviours (being a business school they were most interested in financial behaviours). They found the following –

Puri and Robinson find that optimists:

  • Work longer hours;
  • Invest in individual stocks;
  • Save more money;
  • Are more likely to pay their credit card balances on time;
  • Believe their income will grow over the next five years;
  • Plan to retire later (or not at all);
  • Are more likely to remarry (if divorced).

In comparison, extreme optimists:

  • Work significantly fewer hours;
  • Hold a higher proportion of individual stocks in their portfolios, and are more likely to be day traders;
  • Save less money;
  • Are less likely to pay off their credit card balances on a regular basis;
  • Are more likely to smoke.

In other words, while a dose of optimism might be good for you, too much optimism was associated with riskier and less healthy behaviours. I guess it’s this kind of thing that makes it very difficult to do health education with teenagers – trying to tell them smoking will shorten their lives means nothing to most of them – they think those problems are highly unlikely to happen to them.

I think that all coping strategies in life are good if they work for you, but that any coping strategy which is pushed to an extreme will start to harm you. So a little optimism is no doubt a good thing but optimism which is way beyond the probable can disengage a person from reality.

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