Theory of mind deficits for processing counterfactual information in persons with chronic schizophrenia.

BACKGROUND: Interpersonal communication problems are common among persons with schizophrenia and may be linked, in part, to deficits in theory of mind (ToM), the ability to accurately perceive the attitudes, beliefs and intentions of others. Particular difficulties might be expected in the processing of counterfactual information such as sarcasm or lies. METHOD: The present study included 50 schizophrenia or schizo-affective out-patients and 44 demographically comparable healthy adults who were administered Part III of The Awareness of Social Inference Test (TASIT; a measure assessing comprehension of sarcasm versus lies) as well as measures of positive and negative symptoms and community functioning. RESULTS: TASIT data were analyzed using a 2 (group: patients versus healthy adults) x 2 (condition: sarcasm versus lie) repeated-measures ANOVA. The results show significant effects for group, condition, and the group x condition interaction. Compared to controls, patients performed significantly worse on sarcasm but not lie scenes. Within-group contrasts showed that patients performed significantly worse on sarcasm versus lie scenes; controls performed comparably on both. In patients, performance on TASIT showed a significant correlation with positive, but not negative, symptoms. The group and interaction effects remained significant when rerun with a subset of patients with low-level positive symptoms. The findings for a relationship between TASIT performance and community functioning were essentially negative. CONCLUSIONS: The findings replicate a prior demonstration of difficulty in the comprehension of sarcasm using a different test, but are not consistent with previous studies showing global ToM deficits in schizophrenia.

Complementarity theory: why human social capacities evolved to require cultural complements.

This article introduces complementarity theory, which explains the psychology of cultural diversity as a product of evolved social proclivities that enable-and require-people to coordinate action in culture-specific ways. The theory presents evolutionary processes and psychological mechanisms that may account for the cultural variability of social coordination devices such as language, relational models, rituals, moral interpretations of misfortune, taboos, religion, marriage, and descent systems. Human fitness and well-being depend on social coordination characterized by complementarity among the participants' actions. This complementarity is based primarily on coordination devices derived from the conjunction of cultural paradigms and specific, highly structured, evolved proclivities. The proclivities have no adaptive value without the paradigms, and the paradigms have no meaning without the proclivities. They are coadapted to function together. Operating in conjunction with each other, proclivities and paradigms jointly define the generative structures for meaningful coordination of social interaction in each particular culture.

Is obsessive-compulsive disorder a pathology of the human disposition to perform socially meaningful rituals? Evidence of similar content.

This study investigated the theory that obsessive-compulsive disorder (OCD) is a pathology of the human disposition to perform culturally meaningful social rituals. We tested the hypothesis that the same actions and thoughts that are ego-dystonic in OCD are valued when they are appropriately performed in socially legitimated rituals. Two coders analyzed ethnographic descriptions of rituals, work, and another activity in each of 52 cultures. The coders recorded the presence or absence of 49 features of OCD and 19 features of other psychopathologies. The features of OCD were more likely to be present and occurred more frequently in rituals than in either control; rituals also contained more diverse kinds of OCD features. The features of other psychopathologies were less likely to be present and were less numerous in rituals than the features of OCD. Analysis of variance showed that OCD features discriminate between rituals and controls better than the features of other psychopathologies. These results suggest that there could be a psychological mechanism that operates normally in rituals, which can lead to OCD when it becomes hyperactivated.

The four elementary forms of sociality: framework for a unified theory of social relations.

The motivation, planning, production, comprehension, coordination, and evaluation of human social life may be based largely on combinations of 4 psychological models. In communal sharing, people treat all members of a category as equivalent. In authority ranking, people attend to their positions in a linear ordering. In equality matching, people keep track of the imbalances among them. In market pricing, people orient to ratio values. Cultures use different rules to implement the 4 models. In addition to an array of inductive evidence from many cultures and approaches, the theory has been supported by ethnographic field work and 19 experimental studies using 7 different methods testing 6 different cognitive predictions on a wide range of subjects from 5 cultures.

Confusing one person with another: what errors reveal about the elementary forms of social relations.

Seven studies investigated the cognitive structure of social relationships exhibited in the patterns of substitutions that occur when people confuse a person with another. The studies investigated natural errors in which people called a familiar person by the wrong name, misremembered with whom they had interacted, or mistakenly directed an action at an inappropriate person. These studies tested the relational-models theory of A. P. Fiske (1990b, 1991) that people use 4 basic models for social relationships. All 7 studies provide support for the theory; Ss tend to confuse people with whom they interact in the same basic relationship mode. In addition, Ss confuse people of the same gender. Other factors (age, race, role term, similarity of names) generally have smaller, less reliable effects, indicating that the 4 elementary modes of relationships are among the most salient schemata in everyday social cognition.