The genes we’re dealt-By Erik Parens

The new field of social genomics can be used by progressives to combat racial inequality or by conservatives to excuse it.

Over the past decade, economists, sociologists and psychologists have begun collaborating with geneticists to investigate how genomic differences among human beings are linked to differences in their behaviours and social outcomes. The insights sought are wide-ranging: why do some of us have a greater sense of subjective wellbeing than others? Why do some go further in school than others? When it comes to income, why do some people earn more and others less?

As surprising as it might be to readers familiar with the history of often-ugly efforts to investigate complex behaviours and outcomes through genetics, some prominent members of this new cohort of researchers are optimistic that their work will advance progressive political agendas. According to the progressive authors of a recent European Commission report, insights from what I call ‘social genomics’ are ‘fully compatible with agendas that aim to combat inequalities and that embrace diversity.’

Indeed, findings from social genomics are compatible with what we in the United States consider Left-leaning agendas to combat inequalities. They are, however, equally compatible with what we think of as Right-leaning agendas that accept – or make peace with – inequalities. Moreover, such findings are as compatible with a Right-leaning version of ‘embracing diversity’ as they are with a Left-leaning one. This should move Left-leaning social genomicists to curb their optimism about the potential of their research to advance their political agendas.

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How to get over ‘never good enough’

Learn to spot unhealthy perfectionism, understand its emotional sources and find a way to silence that self-critical voice. by Margaret Rutherford.

‘If it’s worth doing, it’s worth doing well.’ How many times did I hear that growing up? My parents were attempting to teach me (just in case I hadn’t absorbed it from their actions) the importance of striving for excellence. They were encouraging what some psychologists call ‘constructive perfectionism’ or ‘healthy perfectionism’ – a personality trait that’s associated with finding enjoyment and even fulfilment in life from doing things as well as you possibly can. With constructive or ‘positive perfectionism’, the focus is process-oriented; you learn from mistakes or even failure. It’s generally considered a beneficial trait that’s linked with being more conscientious and self-disciplined.

Yet perfectionism can have a darker side. The American academic and author Brené Brown defined this kind of perfectionism in her first bookThe Gifts of Imperfection (2010), as ‘a self-destructive and addictive belief system that fuels this primary thought: if I look perfect, live perfectly, and do everything perfectly, I can avoid or minimise the painful feelings of shame, judgment and blame.’ This form of perfectionism, which is fuelled by inner shame that must be quelled, involves trying to constantly meet perceived expectations of what ‘perfect’ is. This perfectionism isn’t fulfilling and it’s far from enjoyable. Yet many people feel it’s mandatory to look as if all is perfect. They believe that not to do so would imply imperfection.

This is what’s known in the wider psychological literature as ‘unhealthy perfectionism’ or ‘destructive perfectionism’. In this case, the purpose has nothing to do with process. It’s goal-oriented. It’s driven. It’s pressured. And I believe it’s increasingly contributing to mental health problems.

Constructive perfectionists, let’s say if they’re swimmers, want to beat their personal best. That brings with it all kinds of positive vibes. Winning the race is great, if indeed they do.

But destructive perfectionists want to be the perfect swimmer. And winning every race is the goal; if not, shame says to them that they have little to no value or worth.

Many perfectionistic people will fall somewhere on a spectrum between the two poles. But in my clinical practice I’ve noticed another issue. Ironically, destructive perfectionists might not even recognise themselves as perfectionists, because they never believe their best is good enough. There’s always the next achievement. And then the next. And the next.

So, what are the roots of destructive perfectionism? I believe people often develop this way of thinking and being when they grow up without a sense of support, safety and nurturing. It can also be a reaction to childhood trauma or extreme cultural expectations, where appearing perfect becomes a mandatory strategy to emotionally survive, and where vulnerability is disdained.

Over the past decade, I’ve treated more and more people who didn’t quite know why they’d come to therapy. They’d erected huge barriers against revealing any kind of emotional pain; I wondered if they even had the capability of expressing such feelings. Outwardly, they didn’t seem depressed at all; the descriptions of their issues sounded more like the result of overwork, fatigue or mild anxiety.

My interpretation is that they were destructive perfectionists who were running out of steam, but not sure what, if anything, was wrong. Their emotional pain was expertly, and often unconsciously, hidden.

If I asked them if they were depressed, I’d hear a firm denial. ‘I have too many blessings in my life.’ If I questioned whether or not their childhood provided safety and security, they’d laugh and deny or discount any kind of problem. Or sometimes they’d become very quiet and look out the window, as if they wished they were anywhere but my office.

Yet as they returned for more sessions, they’d slowly risk sharing one shame-filled secret after another. Their seemingly impenetrable cloak of silence would slowly slip off, only to reveal tremendous loneliness and despair.

And in many cases, as they let down their guard, I found they could also understand that what was ‘wrong’ or unhealthy might not fit the rubric of classic depression. But it was just as real. And just as damaging.

I began researching the popular literature about perfectionism, shame and fear of vulnerability. I found a wealth of research and writings about the importance of vulnerability and the cost of shame by the aforementioned Brown, the much earlier thoughts on ‘covert depression’ by the author and family therapist Terrence Real, and the book Self-Compassion (2015) by the psychologist Kristin Neff. But crucially I couldn’t find anything for the general public about the relationship between perfectionism and a form of potentially serious depression.

So, drawing on the experiences and stories of the many clients I’ve seen in my practice over 25 years, I formulated my own ideas about this distinct problem and how it can be addressed most effectively and compassionately. My work – laid out in my book Perfectly Hidden Depression (2019) – is based on how a dangerous kind of perfectionism-fuelled depression can affect someone’s life; how even if someone scores low on a standard depression inventory, they can be living with deep-seated emotional difficulties and unresolved traumatic experiences that might ultimately threaten their will to live. This is the syndrome I call ‘perfectly hidden depression’.

I’ve identified 10 traits that manifest in the daily decision-making and behaviour of people who exhibit signs of this syndrome:

  • You are highly perfectionistic, fuelled by a constant, critical inner voice of intense shame or fear.
  • You demonstrate a heightened or excessive sense of responsibility and look for solutions.
  • You have difficulty accepting and expressing painful emotions, remaining more analytical or ‘in your head’.
  • You discount, dismiss or deny abuse or trauma from the past, or the present.
  • You worry a great deal (but hide that habit) and avoid situations where you’re not in control.
  • You are highly focused on tasks and others’ expectations, using accomplishment as a way to feel validated. Yet as the last accomplishment fades, new pressure assumes itself, and any success is discounted.
  • You have an active and sincere concern for the wellbeing of others, while allowing few (if any) into your inner world.
  • You hold a strong belief in ‘counting your blessings’ and feel that any other stance reflects a lack of gratitude.
  • You have emotional difficulty with personal intimacy but demonstrate significant professional success.
  • You might have accompanying mental health issues that involve anxiety and control issues, such as obsessive-compulsive disorder (OCD), generalised anxiety disorder (GAD), panic and/or eating disorders.

If you read these 10 traits and find that many or all of them match you, then hopefully this is in some sense reassuring – it might give you an inkling of why you feel the way you do, how you haven’t known what was wrong and have been ashamed to even consider it. If suddenly a light has come on – you recognise that you can’t bring yourself to share any vulnerability; or perhaps you recognise these traits in someone else, then first – breathe. And know this: I’ve found there is an antidote to perfectly hidden depression – self-acceptance.

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“Happiness & Epicureanism” by Catherine Wilson

Like many people, I am skeptical of any book, lecture or article offering to divulge the secrets of happiness. To me, happiness is episodic. It’s there at a moment of insight over drinks with a friend, when hearing a new and affecting piece of music on the radio, sharing confidences with a relative or waking up from a good night’s sleep after a bout of the flu. Happiness is a feeling of in-the-moment joy that can’t be chased and caught and which can’t last very long.

But satisfaction with how things are going is different than happiness. Satisfaction has to do with the qualities and arrangements of life that make us want to get out of bed in the morning, find out what’s happening in the world, and get on with whatever the day brings. There are obstacles to satisfaction, and they can be, if not entirely removed, at least lowered. Some writers argue that satisfaction mostly depends on my genes, where I live and the season of the year, or how other people, including the government, are treating me. Nevertheless, psychology and the sharing of first-person experience acquired over many generations, can actually help.

So can philosophy. The major schools of philosophy in antiquity – Platonism, Stoicism, Aristotelianism and, my favourite, Epicureanism, addressed the question of the good life directly. The philosophers all subscribed to an ideal of ‘life according to nature’, by which they meant both human and nonhuman nature, while disagreeing among themselves about what that entailed. Their original writings, most of them widely accessible, readable and thought-provoking, remain a resource, not just for philosophy students and specialists, but for everyone interested in the topics of nature, society and wellbeing.

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How to make friends as an adult

Friendships give us so much. Be bold, take the initiative, and you’ll be surprised how many people are pleased to connect

by Marisa G Franco

Need to know

Friends are a treasure. In an uncertain world, they provide a comforting sense of stability and connection. We laugh together and cry together, sharing our good times and supporting each other through the bad. Yet a defining feature of friendship is that it’s voluntary. We’re not wedded together by law, or through blood, or via monthly payments into our bank accounts. It is a relationship of great freedom, one that we retain only because we want to.

But the downside of all this freedom, this lack of formal commitment, is that friendship often falls by the wayside. Our adult lives can become a monsoon of obligations, from children, to partners, to ailing parents, to work hours that trespass on our free time. A study of young adults’ social networks by researchers at the University of Oxford found that those in a romantic relationship had, on average, two fewer close social ties, including friends. Those with kids had lost out even more. Friendships crumble, not because of any deliberate decision to let them go, but because we have other priorities, ones that aren’t quite as voluntary. The title of the Oxford paper summed up things well: ‘Romance and Reproduction Are Socially Costly’.

Such is the pace and busyness of many people’s adult lives that they can lose contact with their friends at a rapid rate. For instance, a study by the Dutch sociologist Gerald Mollenhorst found that, over a period of seven years, people had lost touch with half of their closest friends, on average. What’s especially alarming is that many of us seem to be losing friends faster than we can replace them. A meta-analysis by researchers in Germany published in 2013 combined data from 177,635 participants across 277 studies, concluding that friendship networks had been shrinking for the preceding 35 years. For example, in studies conducted between 1980 and 1985, participants reportedly had four more friends on average, compared with the participants who’d taken part in studies between 2000 and 2005.

If we’re not careful, we risk living out our adulthoods friendless. This is a situation that’s worth avoiding. Friends are not only a great source of fun and meaning in life, but studies suggest that, without them, we’re also at greater risk of feeling more depressed. It’s telling that in their study ‘Very Happy People’ (2002), the American psychologists Ed Diener and Martin Seligman found that a key difference between the most unhappy and most happy people was how socially connected they were. Friends give us so much, which is why we need to invest in making them. Here’s how.NEED TO KNOWWHAT 
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What to do

Making more friends in adulthood is going to take some deliberate effort on your part. It’s an exciting challenge in theory, but one of the first obstacles you’ll encounter is having enough confidence. Especially if you are shy by nature, putting yourself out there can seem scary, triggering fears of rejection. These fears might lead you to engage in two types of avoidance that will inhibit your ability to make friends. First, you might practise ‘overt avoidance’, by not putting yourself in situations where it’s possible to meet new people. Instead of going to your friend’s movie night, with the chance to meet others, you end up staying at home. Second, you might find yourself engaging in ‘covert avoidance’, which means that you show up but don’t engage with people when you arrive. You go to the movie night, but while everyone else is analysing the film after it’s over, you stay silent in the corner, petting someone’s pet corgi and scrolling through Instagram.

Assume that people like you

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