People not only have vivid memories of their own personal experiences, but also vicarious memories of events that happened to other people. To compare the phenomenological and functional qualities of personal and vicarious memories, college students described a specific past event that they had recounted to a parent or friend, and also an event that a friend or parent had recounted to them. Although ratings of memory vividness, emotional intensity, visualization, and physical reactions were higher for personal than for vicarious memories, the overall pattern of ratings was similar. Participants' ratings also indicated that vicarious memories serve many of the same life functions as personal memories, although at lower levels of intensity. The findings suggest that current conceptions of autobiographical memory, which focus on past events that happened directly to the self, should be expanded to include detailed mental representations of specific past events that happened to other people.

The Transitional Impact Scale (TIS) advances the measurement of event cognition into the real world. The TIS was created to provide a measure of change for important life transitions, including an index of their transitional properties and magnitude. Pilot work prior to Study 1 led to the creation of a 95-item version (TIS-95). A principal components analysis of TIS-95 (n = 215) resulted in two dimensions that we rotated to a Varimax criterion and interpreted as (1) material change (e.g., "This event changed where I live") and (2) psychological change (e.g., "This event changed the way I think about things"). TIS-95 was reduced to 25 items. In Study 2, the structure of TIS-25 was replicated (n = 531) using the same method. The best 12 items were retained. TIS-12 was evaluated in two random split-half samples (n = 557 and n = 553). These samples produced essentially identical results, as assessed through factor comparison. The cumulative scales formed from items constituting each factor demonstrated good internal consistency (Cronbach's alpha ranged from .79 to .86).

A prior report (Tenke et al. 2013 Biol. Psychol. 94:426–432) found that participants who rated religion or spirituality (R/S) highly important had greater posterior alpha after 10 years compared to those who did not. Participants who subsequently lowered their rating also had prominent alpha, while those who increased their rating did not. Here we report EEG findings 20 years after initial assessment. Clinical evaluations and R/S ratings were obtained from 73 (52 new) participants in a longitudinal study of family risk for depression. Frequency PCA of current source density transformed EEG concisely quantified posterior alpha. Those who initially rated R/S as highly important had greater alpha compared to those who did not, even if their R/S rating later increased. Furthermore, changes in religious denomination were associated with decreased alpha. Results suggest the possibility of a critical stage in the ontogenesis of R/S that is linked to posterior resting alpha.

In the study reported here, we investigated intergenerational transmission of life stories in two groups of young adults: a conflict group and a nonconflict group. Only participants in the conflict group had parents who lived through violent political upheaval. All participants recalled and dated 10 important events from one of their parents' lives. There were three main findings. First, both groups produced sets of events that displayed a reminiscence bump related to the parent's estimated age at the time of the event. Second, the majority of the events in both groups were transitions that were perceived to have exerted a significant psychological and material impact on a parent's life. Third, in the conflict group, 25% of recalled events were conflict related. This finding indicates that historical conflict knowledge is passed from one generation to the next and that it is understood to have had a personally relevant, life-altering effect. Moreover, the findings suggest that transitional impact and perceived importance help determine which events children will remember from a parent's life.

In this article, we first outline a minimalist approach to the organization of autobiographical memory called transition theory. This theory assumes that the content and organization of autobiographical memory mirror the structure of experience and reflect the operation of basic memory processes. Thus, this approach rests on an analysis of the environment that emphasizes repetition, co-occurrence, change, and distinctiveness. We then report a study that tested a set of predictions derived from transition theory. The predictions concerned both the temporal distribution of memorable personal events and the use of public events and historical periods to date those events. To test these predictions, we collected word-cued memories, event-dating protocols, and historical relatedness ratings from 2 groups of Bosnians; on average, people in the younger group were in their early 40s at the outset of the Siege of Sarajevo (1992); those in the older group were in their mid-50s when they experienced this collective transition. As predicted, participants in both groups produced a robust living-in-history effect, often (∼25%) referring to the civil war or the Siege of Sarajevo when dating event memories. They also displayed an upheaval bump, recalling more events from the war years than from prewar and postwar years, and a reminiscence bump, recalling more events from late adolescence and early adulthood than from earlier or later periods. Finally, this study demonstrated, for the first time, the existence of a before/after effect. Specifically, participants often mentioned the war when dating historically unrelated events for the prewar and postwar years. We conclude by considering extensions of transition theory and the significance of our findings for existing models of autobiographical memory.

Dream-enacting behaviors are prevalent in healthy subjects and sensitive to question wording but not social desirability. Subtypes are related, differ with gender and occur independently of other parasomnias.

Individuals at high risk for depression have increased default mode network (DMN) connectivity, as well as reduced inverse connectivity between the DMN and the central executive network (CEN) (Posner et al., 2015). Other studies have indicated that the belief in the importance of religion/spirituality (R/S) is protective against depression in high risk individuals (Miller et al., 2012). Given these findings, we hypothesized that R/S importance would moderate DMN connectivity, potentially reducing DMN connectivity or increasing DMN-CEN inverse connectivity in individuals at high risk for depression. Using resting-state functional connectivity MRI (rs-fcMRI) in a sample of 104 individuals (aged 11 – 60) at high and low risk for familial depression, we previously reported increased DMN connectivity and reduced DMN-CEN inverse connectivity in high risk individuals. Here, we found that this effect was moderated by self-report measures of R/S importance. Greater R/S importance in the high risk group was associated with decreased DMN connectivity. These results may represent a protective neural adaptation in the DMN of individuals at high risk for depression, and may have implications for other meditation-based therapies for depression.

IMPORTANCE Previous studies have shown an inverse association between offspring religiosity and suicidal ideation/attempts, but the association of parent religiosity on offspring suicidal ideation/attempts has not been examined. OBJECTIVE To examine associations of parent and offspring religiosity with suicide ideation and attempts in offspring. DESIGN, SETTING, AND PARTICIPANTS The study is based on offspring (generation 3) from a 3-generation family study at New York State Psychiatric Institute and Columbia University, in which generations 2 and 3 were defined as being at high risk or low risk for major depressive disorder because of the presence or absence of major depressive disorder in generation 1. The association between suicidal behaviors (ideation/attempts) and parent and offspring religiosity in generation 3 offspring aged 6 to 18 years (214 offspring from 112 nuclear families) was examined. MAIN OUTCOMES AND MEASURES Parents' psychiatric diagnoses and suicidal behaviors were assessed with the Schedule for Affective Disorders and Schizophrenia, and offspring were independently assessed using the child version. Two measures of religiosity were assessed: religious importance and religious attendance. Logistic regressions in the framework of generalized estimation equations were performed to analyze offspring suicidal behaviors while adjusting for sibling correlation and offspring age, sex, and familial depression risk status. RESULTS Of 214 offspring, 112 (52.3%) were girls. Offspring religious importance was associated with a lower risk for suicidal behavior in girls (odds ratio [OR], 0.48; 95% CI, 0.33-0.70) but not in boys (OR, 1.15; 95% CI, 0.74-1.80) (religiosity by sex interaction, P = .05). Religious attendance was associated with a lower risk for suicidal behavior in girls (OR, 0.64; 95% CI, 0.49-0.84) but not boys (OR, 0.94; 95% CI, 0.69-1.27) (religiosity by sex interaction, P = .17). Parent religious importance was associated with a lower risk for offspring suicidal behavior (OR, 0.61; 95% CI, 0.41-0.91) but not parent religious attendance. When parent and offspring religious importance were considered simultaneously, we found a lower risk associated with parental religious importance (OR, 0.61; 95% CI, 0.39-0.96) independent of offspring importance. These associations were independent of parental depression, marital status, and parental suicide ideation. CONCLUSIONS AND RELEVANCE In this study, parental belief in religious importance was associated with lower risk for suicidal behavior in offspring independent of an offspring's own belief about religious importance and other known parental factors, such as parental depression, suicidal behavior, and divorce.