The Theory of Basic Human Values recognize ten universal values, which can be organized in four higher-order groups. Each of the ten universal values has a central goal that is the underlying motivator.[1][5] Openness to change[edit] Self-Direction Independent thought and action—choosing, creating, exploring. Stimulation Excitement, novelty and challenge in life. Self-enhancement[edit] Hedonism Pleasure or sensuous gratification for oneself. Achievement Personal success through demonstrating competence according to social standards. Power Social status and prestige, control or dominance over people and resources. Conservation[edit] Security Safety, harmony, and stability of society, of relationships, and of self. Conformity Restraint of actions, inclinations, and impulses likely to upset or harm others and violate social expectations or norms. Tradition Respect, commitment, and acceptance of the customs and ideas that one's culture or religion provides. Self-transcendence[edit] Benevolence Preserving and enhancing the welfare of those with whom one is in frequent personal contact (the ‘in-group’). Universalism Understanding, appreciation, tolerance, and protection for the welfare of all people and for nature. Other[edit] Spirituality was considered as an additional eleventh value, however, it was found that it did not exist in all cultures.

In analytical psychology, the shadow (also known as ego-dystonic complex, repressed id, shadow aspect, or shadow archetype) is an unconscious aspect of the personality that does not correspond with the ego ideal, leading the ego to resist and project the shadow. In short, the shadow is the self's emotional blind spot, projected (as archetypes—or, metaphoral sense-image complexes, personified within the collective unconscious); e.g., trickster

In the psychology of self, one's self-concept (also called self-construction, self-identity, self-perspective or self-structure) is a collection of beliefs about oneself.[1][2] Generally, self-concept embodies the answer to the question "Who am I?".[3] Self-concept is distinguishable from self-awareness, which is the extent to which self-knowledge is defined, consistent, and currently applicable to one's attitudes and dispositions.[4] Self-concept also differs from self-esteem: self-concept is a cognitive or descriptive component of one's self (e.g. "I am a fast runner"), while self-esteem is evaluative and opinionated (e.g. "I feel good about being a fast runner"). Self-concept is made up of one's self-schemas, and interacts with self-esteem, self-knowledge, and the social self to form the self as a whole. It includes the past, present, and future selves, where future selves (or possible selves) represent individuals' ideas of what they might become, what they would like to become, or what they are afraid of becoming. Possible selves may function as incentives for certain behaviour.[3][5] The perception people have about their past or future selves relates to their perception of their current selves. The temporal self-appraisal theory[6] argues that people have a tendency to maintain a positive self-evaluation by distancing themselves from their negative self and paying more attention to their positive one. In addition, people have a tendency to perceive the past self less favourably[7] (e.g. "I'm better than I used to be") and the future self more positively[8] (e.g. "I will be better than I am now").

In the psychology of self, one's self-concept (also called self-construction, self-identity, self-perspective or self-structure) is a collection of beliefs about oneself.[1][2] Generally, self-concept embodies the answer to the question "Who am I?".[3] The self-concept is distinguishable from self-awareness, which is the extent to which self-knowledge is defined, consistent, and currently applicable to one's attitudes and dispositions.[4] Self-concept also differs from self-esteem: self-concept is a cognitive or descriptive component of one's self (e.g. "I am a fast runner"), while self-esteem is evaluative and opinionated (e.g. "I feel good about being a fast runner").

Adult development theory is described as stages of growth where individuals begin viewing the world from a more multidimensional perspective and acquire a more complex understanding of themselves and others.

Developing an Identity - individuals establish their independence and begin to define themselves as a separate entity from their family by defining one's values and beliefs Development of Intimacy - individuals develop intimate relationships where they make lifelong commitments to another person and define themselves within their relationship Career Consolidation - individual's identity is defined through the social context of one's career Generativity - individuals take on mentorship roles within the community and become more altruistic Becoming Keeper of the Meaning - individuals perceive their knowledge and expertise contributing to society and become more aware of a broader social scope in passing down knowledge and traditions Achieving Integrity - individuals find acceptance in their existence and their place in the universe

It is common for people to transfer feelings about their parents to their partners or children (that is, cross-generational entanglements). Another example of transference would be a person mistrusting somebody who resembles an ex-spouse in manners, voice, or external appearance, or being overly compliant to someone who resembles a childhood friend.

It usually concerns feelings from a primary relationship during childhood. At times, this transference can be considered inappropriate

We hypothesized, therefore, that the anterior cingulate cortex is also involved in the ‘framing effect’. Our hypothesis was tested by using a binary attractiveness judgment task (‘liking’ versus ‘nonliking’) during functional magnetic resonance imaging. We found that the framing-related anterior cingulate cortex activity predicted how strongly susceptible an individual was to a biased response. Our results support the hypothesis that paralimbic processes are crucial for predicting an individual's susceptibility to framing.