Honor and harmed social-image. Muslims’ anger and shame about the cartoon controversy

Two studies examined anger and shame, and their associated appraisals and behavioral intentions, in response to harm to an in-group's social-image. In Study 1, 37 British Muslims (18 men, 19 women) reported incidents in which they were devalued as Muslims. In Study 2, 108 British Muslims (57 females, 50 males, 1 undisclosed) were presented with objective evidence of their in-group's devaluation: the controversial cartoons about Prophet Muhammad The appraisal of harm to social-image predicted anger and shame (Studies 1 and 2), whereas the appraisal of offense only predicted anger (Study 2). Anger was a more empowering response than shame, as anger predicted willingness for public confrontation (Studies 1 & 2), institutional punishment (Study 2), and written disapproval (Study 2). In contrast, shame only predicted written disapproval (Study 2). Furthermore, independent of individual differences in identification as Muslim, a mediation model showed that individual differences in honor orientation predicted anger and shame via the appraisals (Study 2). Implications for theory and research are discussed.     

社会风气·荣辱观·羞耻感

改善社会风气是树立社会主义荣辱观的目标。愈益泛滥的不良社会风气表明,荣耻不辨,耻感消解已成群体性的现象,出现了一种“去羞耻化”(实质是“去道德化”)倾向。“耻不从枉”,知耻而后正;要树立正确的荣辱观,关键在于“知耻”、“有耻”,在于要激发和培育“耻感”。耻感或羞耻心是人之为人的底线,是人格的基本点,人有耻感,是保持做人尊严的自因。因此,在提高物质生活水平的前提下,尊重和保障公民的基本权利,尊重人格,保护和激发全体社会成员的耻感,培育公民的自尊心,是树立社会主义荣辱观,从而促进良好社会风气的形成和发展的必要条件。     

Alleviating love’s rage: Hegel on shame and sexual recognition

ABSTRACT

The paper reconstructs Hegel’s account of shame as a fundamental (‘existential’) affect. Qua spiritual, the human individual strives for self-determination; hence she is ashamed of the fact that, qua bodily or natural, she is weak, vulnerable, and needy – namely, externally determined. Hegel approves of two typical responses to shame: (1) Reduction – the individual struggles for honour in civil society by disciplining her activity, including hiding potentially shameful features from others. Here, shame is reduced but remains a psychological burden. (2) Within marriage, however, shame is alleviated – the individual reveals shameful features to her lover and is recognized as a bodily, needy and vulnerable creature. I discuss two modes in which such recognition is manifested. First, since love is an ‘immediate unity’ – rather than governed by a rigid normative code – the spouses are implicated in each other’s failures, and, moreover, can creatively modify the significance of features, expressing their ‘infinite uniqueness’ by conferring positive value on what counts (in civil society) as shameful. The second mode is sexual intimacy: lovers affirm each other’s bodies by bodily, habituated – and therefore trustworthy – means.     

品牌至爱的概念及其发展

牌至爱（brandlove）是Carroll和Ahuvia（2006）提出的一个概念,指的是消费者对满意品牌产生的情感上的依恋。这一概念的提出是对品牌管理实践者情感和关系营销的回应。文章对品牌至爱概念的定义和提出背景进行了回顾,指出品牌至爱的概念建立在品牌依恋、消费者—品牌关系和自我扩展理论的研究基础之上。文章最后辨析了品牌至爱与品牌情感和品牌忠诚等概念,并进一步提出了品牌至爱的研究方向和研究建议     

小学儿童羞耻情绪理解能力的发展

先通过收集和验证羞耻情境故事和情绪词来编制考察小学儿童羞耻情绪理解能力的测量材料,然后对300名1-6年级小学儿童的羞耻情绪理解能力的发展特点进行测查。结果表明：（1）小学儿童的羞耻情绪理解能力随年级增长而发展,并且在2-3年级有一个快速发展阶段。（2）4种羞耻情境中,小学儿童在公德情境中的羞耻情绪理解能力最高,其次是当众出丑情境和欺骗情境,最低是学习情境。（3）小学儿童的羞耻情绪理解能力无显著性别差异;4种羞耻情境中,只有在公德情境中的羞耻情绪理解能力有显著性别差异,即男生高于女生。     

Paul Tillich and Pitirim A. Sorokin on Love

An analysis of Paul Tillich's three‐volume Systematic Theology and Pitirim A. Sorokin's The Ways and Power of Love: Types, Factors, and Techniques of Moral Transformation reveals how a metaphysical dialogue on God and love contributes to scientific and theological scholarship on altruism. This article focuses on similarities and differences in Tillich and Sorokin. Similarities include a belief in the importance of the ontological/love connection and the conclusion that a special state, ecstasy, is integral to the experience of genuine love. Differences serve to complement rather than negate. For example, Tillich's recognition that ecstatic connections with the divine within finitude are fragmentary balances Sorokin's view that these ecstatic peaks are reached only by the few. The similarities give resonance and point to the overall creation, while the differences often serve as counterpoint to balance the ideas of the scientist and the theologian.     

品牌忠诚：概念、测量和相关因素

早期研究者对品牌忠诚的定义多是操作性的,主要为行为论和态度论观点。将品牌忠诚看作复杂多维度概念,则成为当前研究者广泛接受的观点。品牌忠诚度是对消费者品牌忠诚的测量,依研究目的不同而有多种形式。消费者认知、态度和行为方面的一些变量,和品牌忠诚相互作用。     

ON A PARADOX OF CHRISTIAN LOVE

The two love commands attributed to Jesus clearly show the basic feature of Christianity as a “religion of love.” However, it may be argued that there is conflict between these commands, so that the Christian idea of love confronts a deep paradox: on the one hand, it takes loving God as the ultimate foundation of loving one's neighbor and loving one's neighbor as the perfect manifestation of loving God. On the other hand, it gives supremacy to loving God over loving one's neighbor, with the result that, in cases of conflict, Christianity has to sacrifice loving one's neighbor to loving God and thus to negate the second great command by the first.     

Jealousy,Gender, and Culture of Honor: A Study in Portugal and Brazil

The purpose of this study was to examine whether gender and culture of honor were associated with the type of infidelity (sexual or emotional) that affected our subjects more. Samples of 192 Portuguese university students (119 women and 73 men) and 415 Brazilian university students (214 men and 201 women) participated in this research. Participants responded to six dilemmas reflecting a type of infidelity (sexual or emotional), a gender scale, and a culture of honor scale. The results of both samples are compatible with the cultural theses about jealousy. Both men and women were more affected by emotional infidelity. In addition, it was found that the relationship between the sex of the participants and the type of infidelity that induced stress in them was affected by sociocultural variables, such as culture of honor, masculinity, and femininity. Some differences in the response patterns in the case of an infidelity, in both samples (Portuguese and Brazilian), are shown and discussed.     

“They suffer mainly from reminiscences”

Shame is a universal affect that everyone would like to avoid. Responses to trauma include profound experiences of shame, which re-emerge in the transference and can be recognized in reciprocal countertransference responses. Primitive defense mechanisms associated with borderline states such as projection, projective identification and splitting, are often encountered during the course of intensive psychotherapies involving traumatic shame. Attempts to avoid shame reactions may involve regressive reactions, even in non-borderline individuals. Shame avoidance may produce transference-countertransference enactments leading to a negative therapeutic reaction. Addressing shame-related issues may be difficult for both therapist and patient, but ultimately are essential for productive therapy and recovery from trauma.     

境遇伦理学与生命伦理决策

境遇伦理学是方法而不是体系;境遇伦理学认为任何事物正当与否,均因具体境遇而定;爱是永恒的善;爱是唯一的规范;爱同公正是一回事;爱不是喜欢;爱证明手段之正当性;爱是当时当地做决定。境遇伦理学厌恶伦理学的律法主义,反对僵硬不变的伦理规范教条;境遇伦理学对于处理生命伦理学的一些两难问题,有重要的参考意义。