The Borders of the Self: Contamination Sensitivity and Potency of the Body Apertures and Other Body Parts

Rozin, Paul; Nemeroff, Carol; Horowitz, Matthew; Gordon, Bonnie; Voet, Wendy

doi:10.1006/jrpe.1995.1019

Cited by 139 publications

(65 citation statements)

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“…First, unlike dissonance theory, the SVPM predicts a mere contemplation effect: it is not necessary to commit a counter-normative act: it is sufficient for counter-normative thoughts to flicker briefly through consciousness before rejecting them. That pre-rejection interval, during which one's natural first reaction to propositions is to consent [16], can produce a subjective sense -however unjustified -that one has been contaminated [17,18]. Second, the SVPM predicts that the longer one contemplates taboo-breaching proposals, the more contaminated one should feel.…”

Section: Moral Cleansingmentioning

confidence: 99%

Thinking the unthinkable: sacred values and taboo cognitions

Tetlock

2003

Trends in Cognitive Sciences

643

416

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Section: Moral Cleansingmentioning

confidence: 99%

Thinking the unthinkable: sacred values and taboo cognitions

Tetlock

2003

Trends in Cognitive Sciences

643

416

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“…Accordingly, disgust is focused on the intersection between the body and the environment and concentrates on the skin and body apertures (Fessler & Haley, 2006;Rozin, Nemeroff, Horowitz, Gordon, & Voet, 1995). The strength of the disgust response increases as a function of proximity of the potential contaminant and the sense of inclusion.…”

Section: Introductionmentioning

confidence: 99%

“…The strength of the disgust response increases as a function of proximity of the potential contaminant and the sense of inclusion. It has been found that, for women, the vagina is the body part with the highest contamination sensitivity, whereas the penis of an unfamiliar male has the highest contamination potency (Rozin et al, 1995). Given the central role of these organs in the context of sexual behavior, together with the fact that bodily products (e.g., saliva, sweat, semen) and smells are among the strongest disgust elicitors (Rozin & Fallon, 1987), it is not very difficult to envisage that feelings of disgust and disgustrelated appraisals may arise during sex, which, in turn, may inadvertently influence sexual behaviors.…”

Section: Introductionmentioning

confidence: 99%

“…It seems reasonable to assume that similar defensive circumvaginal contractions can be elicited or potentiated by disgust-related appraisals (e.g., Yartz & Hawk, 2002). Following this, the prospect of mere physical contact with the vagina (a highly contamination sensitive body part) and/or the anticipation of penetration by the partner's penis (a body part with very high contamination potency; Rozin et al, 1995) may well elicit involuntary pelvic floor muscle activity (cf. van der .…”

Section: Introductionmentioning

confidence: 99%

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Disgust and Contamination Sensitivity in Vaginismus and Dyspareunia

et al. 2007

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This study examined the potential role of disgust propensity and contamination sensitivity in vaginismus. Women suffering from vaginismus (n = 20) or dyspareunia (n = 22), and a group of women without sexual complaints (n = 30) completed self report measures indexing their (1) general dispositional disgust propensity, and (2) sensitivity for (ideational) contamination by sexual stimuli as a function of its source (self, partner, unknown). In support of the idea that disgust may be involved in vaginismus, women with vaginistic complaints displayed a generally enhanced dispositional disgust propensity. The sensitivity for contamination by sexual stimuli did not vary across groups. However, especially when the source was the participant's partner, the willingness ratings might have been influenced by demand and may, therefore, not accurately reflect participant's actual sensitivity for contamination by sexual stimuli. Future studies using more implicit or behavioral measures are necessary to more definitely test the role of disgust in vaginismus.

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“…Other likely candidates are corpses and signs of organic decay (Haidt et al 1994). Bodily orifices and, via contamination, things that come in contact with them are also powerful elicitors (Rozin et al 1995). All of these elicitors are disgust universals.…”

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confidence: 99%

A Program for “Naturalizing” Metaphysics, with Application to the Ontology of Events

Goldman¹

2007

Monist

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I wish to advance a certain program for doing metaphysics, a program in which cognitive science would play an important role.1 This proposed ingredient is absent from most contemporary metaphysics. There are one or two local parts of metaphysics where a role for cognitive science is commonly accepted, but I advocate a wider range of application. I begin by laying out the general program and its rationale, with selected illustrations. Then I explore in some detail a single application: the ontology of events. I do not push hard for any particular ontological conclusion, about either events or any other topic. The focus is methodology, not a particular output of the methodology.Here is a recently published characterization of the metaphysical enterprise, one that probably captures orthodox practice pretty well and to which I take no exception.Metaphysical investigations begin with initial appearances…. In everyday life, these appearances are seldom questioned. In metaphysics, we investigate further. As we pursue a metaphysical topic, we seek to get beyond appearances. We consider arguments about how things really are. We seek to learn the reality of the situation. Reality may confirm initial appearances or it may undercut them. Either way, our goal is to find the ultimate reality. This suggests that the subject matter distinctive of metaphysics is ultimate reality. (Conee and Sider 2005: 200) The author of this passage, Earl Conee, 2 does not endorse the stated view unqualifiedly. He cavils at the claim that metaphysics is concerned with 'ultimate' reality, suggesting that 'ultimate' adds nothing of importance. He also worries that if metaphysics is simply concerned with reality, it doesn't differ from other factual investigations. Leaving these quibbles aside, Conee seems to find this characterization of metaphysics fairly satisfactory, as would other metaphysicians, I suspect.Although Conee doesn't explicitly say this, 'reality' is normally understood to refer to what exists (in the broadest sense) in a mind-independent way. Metaphysics seeks to understand the nature of the world as it is independently of how we think of it. The suggestion that we should study the mind to understand real-

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The Borders of the Self: Contamination Sensitivity and Potency of the Body Apertures and Other Body Parts

Cited by 139 publications

References 0 publications

Thinking the unthinkable: sacred values and taboo cognitions

Thinking the unthinkable: sacred values and taboo cognitions

Disgust and Contamination Sensitivity in Vaginismus and Dyspareunia

A Program for “Naturalizing” Metaphysics, with Application to the Ontology of Events

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