Judith A. Hudson

Studies comparing memory and future event simulation find that future events are more positive, and more often depend on life script events (e.g., culturally normative landmark events) than past events. Previous research does not address the link between this positivity bias and the life stage of college-age participants or their reliance on these scripted events. To examine this positivity bias, narratives of past and anticipated future events were elicited from participants aged 18–74 years, and were examined for reliance on the life script and valence ratings. Results showed that, across age groups, future events were rated as more positive than past events, and that life script events were common in the distant future. Notably, whereas younger adult age groups wrote primarily about their own life script events, older participants more commonly wrote about attending the life script events of significant others, such as children and grandchildren. These findings suggest that simulated future events play a valuable role in self-enhancement across the lifespan. Furthermore, the life script can be viewed as a useful search mechanism when one is missing the episodic details that are more available in memories; however, it is not the source of positivity bias for future events.

We investigate how current models of the conceptual representation of God as highly agentive have consequences for how the God concept is processed in memory for stories when God is not presented as specifically agentive. Participants read stories describing a person experiencing a potentially harmful situation, avoiding the harm, and then thanking either God or luck. Results indicate significant differences between recall of the God and luck stories: God was recalled more often, recalled with intentional language, and God stories were recalled with more intrusions than luck stories. However, results indicate no differences between God and luck story recall on a subsequent recognition task. Participants’ religious identity correlated with both recall and recognition scores. Findings are taken as evidence of a God concept that is represented as highly agentive, and differences between the recognition and recall task reflect differences between intuitive and explicit theology. Results further our knowledge about the way conceptual representation of the supernatural can influence text processing, and suggest ways in which the perception of agency can be influenced.

Contemporary models of autobiographical memory attribute a prominent role to the conceptualisation of the self. In an attempt to better understand the impact of the self as an organising feature of autobiographical memory, narratives of personal episodes were elicited, either after a questionnaire about the self (self-prime condition) or after a distractor task (control condition). Participants also wrote a narrative of a turning-point memory, which is by definition a self-focused narrative. Narratives were divided into propositions and analysed for the types of statements used. As predicted, when writing self-focused turning-point narratives participants included more statements relating to the meaning of an event and connecting it to the self, and fewer statements focusing on the who, what, where, and when of the narrative. Narratives written after the self-prime also demonstrated characteristics that were similar to turning-point narratives, although not on all measures. This shift in narrative focus in turning-point and self-primed memory narratives indicates an increased attempt to fulfil goals of coherence rather than correspondence (Conway, 2005). These findings lend insight into the nature of the relationship between the semantic conceptualisation of the self, and the process of retrieving event-specific knowledge in episodic memory.