Self-awareness of emotions was defined as the ability to know one's various feelings by expressing them with words. It was measured by coding the description writes about his/her emotions toward another person whom he/she likes. Seven scales were administered to 108 high school and 77 university students to investigate the relationship among self-awareness of emotions, awareness of others, vocabulary, empathy, and creativity, all of which were conceptually related, with the last two being components of emotional intelligence. Results showed that self-awareness of emotions had a significant correlation with awareness of others, but not with vocabulary. A three-factor model of self-awareness, empathy, and creativity was confirmed by covariance structure analysis. Self-awareness and empathy were found to correlate significantly with creativity. The results suggested that the construct of self-awareness of emotions was useful and full convergent-discriminant validation of the emotional intelligence construct necessary.

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In compartmentalized organization of self, positive and negative self-knowledge are isolated in a given aspect, so that each aspect contains exclusively positive or negative one. This study investigated whether the content and organization of self-representation predicted the extremity of affective reactions to positive and negative events as well as the intensity of mood variability. The proportion of positive items was used as an index for the content of self-representation. The measure of compartmentalization was the average score of absolute value of the proportion difference between positive and negative items for each aspect of the self. Results were as follows : 1)Those high in compartmentalization and those low in positive-item proportion experienced significantly more negative affect following negative events. 2)The content and organization of self-representation had no effect on positive affect. And 3)those high in compartmentalization experienced significantly greater mood variability. These results suggest that self-representation may have asymmetric effects on positive and negative affect and that integrated self-organization, in which each aspect contains a mixture of positive and negative self-knowledge, may function as a buffer against extreme mood variability.

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This study examined"expression"of self-understanding in the context of self-understanding education, and empirically studied whether reference to others'frames could promote new expression of self-understanding. One hundred and thirty-eight college women participated in the study, and were asked what was happiness for them. Their answers were returned to them later, and they were asked the same question again. However, some of them received a list of other participants'answers, and were allowed or forced to refer to other people's frames, seen in the answers. Two indices of changes in expression, qualitative change in the view on happiness and its grounds, were examined. It was found that the reference promoted new expressions of self-understanding ; however, the promoted change was not of the view, but of its grounds. Also, in most cases, different rather than same frames were chosen as referents, and expressions were mainly in the form of avoidance.

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The purpose of this study was to examine the differences between the ideal and ought selves, in addition to their differences from the actual self in the Japanese. One hundred and three Japanese undergraduates(42 males and 61 females)were asked to list up to ten attributes for each of their self-states. Three graduate students working together classified 763 terms that resulted into 41 categories. Comparison of frequencies showed that more attributes, and more negative categories, were used for the representation of the actual self than the others. Physical and interpersonal attractiveness categories were used more often in the ideal than ought self, whereas responsibility and modesty categories more in the ought than ideal self. These results suggest that modifications of self-discrepancy theory are necessary in order to take into account of the cultural differences in the ought self, especially when it is applied to the Japanese.

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