Virtue, well-being, and mentalized affectivity.

Virtue ethics, featuring the claim that virtue leads to wellbeing, has been imported by psychologists from philosophy. In the first part of the paper, we re-examine the source of virtue ethics in Aristotle's philosophy and question whether virtues can be the path to eudaimonistic well-being for us, given that contemporary society differs from ancient society in terms of a lack of consensus about virtues. We focus on the modulation of emotions as a good starting place for reconstruing virtue ethics, and we affirm a connection to well-being through the construct of "mentalized affectivity", which is a specific kind of emotion regulation.

The catcher in the mind: validation of the brief-mentalized affectivity scale for adolescents in the Italian population.

The concept of mentalized affectivity (MA) encompasses the dimensions of identifying, processing, and expressing emotions and describes the process of making sense of and reevaluating one's affects in light of autobiographical memory. This construct was developed within the theoretical framework of mentalization and, due to its interpersonal nature, added further complexity to the emotion regulation construct. This research aimed to examine the factor structure and psychometric properties of the Brief-Mentalized Affectivity Scale for adolescents (B-MAS-A) on an Italian sample of young people (aged 13-19 years).

Mentalized affectivity in a nutshell: Validation of the Italian version of the Brief-Mentalized Affectivity Scale (B-MAS).

The term "mentalized affectivity" describes the ability to reflect on, process, modulate and express emotions through the prism of autobiographical memory. It represents a bridge concept that integrates previous contributions on emotion regulation and mentalization, offering a quite unique perspective on affective and reflective functioning. The overall aim of this study was to validate the Brief-Mentalized Affectivity Scale (B-MAS), a 12-items self-report instrument, on the Italian population.

Correction: The Mentalized Affectivity Scale (MAS): Development and validation of the Italian version.

[This corrects the article DOI: 10.1371/journal.pone.

Development and validation of the Brief-Mentalized Affectivity Scale: Evidence from cross-sectional online data and an urban community-based mental health clinic.

Objective: To develop and validate the Brief-Mentalized Affectivity scale (B-MAS), a shorter version of the Mentalized Affectivity Scale (MAS).

Methods: In Study 1 (N = 978), participants from Amazon's Mechanical Turk were administered a battery of questionnaires including the B-MAS and traditional emotion regulation measures. In Study 2 (N = 230), clients from a community clinic completed a separate battery of measures, including the B-MAS, and personality and emotion regulation measures.

The Mentalized Affectivity Scale (MAS): Development and validation of the Italian version.

This study proposes a psychometric validation of the Italian version of the Mentalized Affectivity Scale (MAS) developed by Greenberg and colleagues in 2017. The mentalized affectivity construct integrates mentalization ability in the process of emotional regulation. An adult sample (N = 506) completed the 60-items MAS online version.

Mentalized affectivity: A new model and assessment of emotion regulation.

Here we introduce a new assessment of emotion regulation called the Mentalized Affectivity Scale (MAS). A large online adult sample (N = 2,840) completed the 60-item MAS along with a battery of psychological measures. Results revealed a robust three-component structure underlying mentalized affectivity, which we labeled: Identifying emotions (the ability to identify emotions and to reflect on the factors that influence them); Processing emotions (the ability to modulate and distinguish complex emotions); and Expressing emotions (the tendency to express emotions outwardly or inwardly).

Art and emotion in psychoanalysis.

Freud's view that art satisfies psychic needs has been taken to mean that art has its source in the unconscious and that it unifies pleasure and reality. The author argues that there is a third point that Freud repeatedly emphasizes, which should not be overlooked, that art influences our emotions. The author examines what Freud means by this claim, in particular, his reading of Michelangelo's Moses.