Normative Influences on Secondary Disturbance: The Role of Social Expectancies

A “new wave” within psychotherapy has introduced the concept of acceptance into people's emotional repertoires. Accepting unpleasant emotional states has been demonstrated as an important pathway towards reducing secondary disturbances and improving emotional and psychological functioning. What is often overlooked, however, is whether this move towards acceptance is reinforced within the social and cultural contexts in which people experience their emotional states. Our research has begun to explore the contribution that normative influences make to secondary disturbance, specifically the perception that feeling happy is a desired state, and that experiencing and expressing negative emotions is undesirable and unacceptable to others. We review evidence here that these perceived “social expectancies” are associated with increased negative emotionality and depression, and reduce well‐being. Furthermore, we highlight that the effects of social expectancies are more apparent in Australia than Japan, consistent with the view that a higher premium is placed on happiness within Australia. We also review experimental evidence that social messages that reinforce these social expectancies serve to increase secondary disturbances. The implications of taking a social perspective on emotion regulation and dysfunction, and specifically implications for promoting happiness and acceptance in the field, are discussed.     

Cultural variation in implicit independence: An extension of Kitayama et al. ()

Previous research shows that European Americans are consistently more independent (or less interdependent) than Japanese when implicit indices are used to assess independence (vs. interdependence). The present work extended this evidence by including a novel implicit association test (IAT), as an index of implicit attitude towards independence and interdependence. Consistent with the previous findings, as compared to Japanese, Americans were significantly higher in multiple indices of implicit independence (vs. interdependence) including personal (vs. social) self‐definition, experience of disengaging (vs. engaging) emotions and personal (vs. social) form of happiness. Furthermore, as compared to Japanese, Americans had a significantly more positive implicit attitude towards independence assessed with the IAT. As also observed in the previous research, explicit measures showed inconsistent cross‐cultural patterns. Lastly, we observed little statistical within‐culture coherence among the implicit measures of independence (vs. interdependence), consistent with a view that the implicit indices capture alternative ways for individuals to achieve the cultural mandate of independence or interdependence.     

Doing emotions: The role of culture in everyday emotions

Emotional experience is culturally constructed. In this review, we discuss evidence that cultural differences in emotions are purposeful, helping an individual to meet the mandate of being a good person in their culture. We also discuss research showing that individual’s fit to the cultural emotion norm is associated with well-being, and suggest that this link may be explained by the fact that normative emotions meet the cultural mandate. Finally, we discuss research that sheds light on some of the collective processes of emotion construction: social interactions and emotion representations are geared towards promoting emotions that are conducive to the cultural mandate. In conclusion, we suggest that individuals become part of their culture by “doing emotions” in a way that is consistent with the cultural mandate, and that in intercultural interactions, emotions can be literally “at cross purposes”: each person’s emotions are constructed to fit the purposes of their own culture.     

情绪调节目标的分类与优化

摘要：情绪调节目标决定人们是否调节情绪以及怎样调节情绪。基于情绪调节服务功能的类型差异,可分离出以下类型的调节目标：增加积极体验可满足享乐性需要,社会事务需使用情绪的工具效用,复杂体验的融合可优化自我成长,而情绪体验的文化精致可促进自我与世界的融合。这些目标既可能相互一致,也存在多种冲突,对幸福体验产生综合影响。拓展积极情绪最大化的暂时性适应角色,理解内隐层面的心理因素和文化价值正当性对调节目标的制约,是未来研究的方向。     

The Relation of Emotion Knowledge to Coping in European American and Chinese Immigrant Children

Emotion knowledge contributes to emotion regulation and coping among adults, but few studies have investigated its role in children’s coping development, especially in a cross-cultural context. We examine relations between children’s emotion knowledge and coping in European American and Chinese immigrant families. One hundred and three 7- to 10-year-old children and their mothers from European American and Chinese cultural background participated in this study. Children's emotion knowledge was assessed using emotion-situation knowledge production task. This task examines their understanding of situational antecedents o discrete emotions. Children’s use of coping strategies was reported by mothers using the Children’s Coping Strategies Checklist. Results showed that Chinese immigrant children had greater emotion knowledge of fear and pride but were reported using less variety of coping strategies than European American children. The relationship between children’s knowledge of self-conscious emotions and their use of distraction coping strategies was moderated by culture, whereby knowledge of self-conscious emotions was negatively associated with the parent-reported distraction strategies only for European American children but not for Chinese immigrant children. The importance of culture in both theory and practice related to emotion knowledge and coping is discussed. Findings in this study suggest that family intervention and children’s emotion training programs may need to consider children’s cultural background.     

Some boundary conditions of the expressor culture effect in emotion recognition: Evidence from Hong Kong Chinese perceivers

In a recent review of the emotion recognition literature, Elfenbein and Ambady (2002) found that recognition is generally more accurate for perceivers from the same cultural group as the emotion expressors. In two studies conducted in Hong Kong, we found little evidence for such expressor culture effect. In contrast, a reverse trend was found in the recognition of several emotions. We interpret these findings in terms of the unique display and decoding rules of emotions in Asian contexts. In addition, the effects of expressor culture were observed only in non-pleasant emotions, but not in happiness. Finally, reaction time data revealed that identification of happiness is an automatic, holistic process, identification of non-pleasant emotions is a relatively capacity-consuming, piecemeal process.     

混合情绪能促进心理健康吗？

摘 要 积极和消极情绪的同时体验,即混合情绪,是生活中常见的情绪状态。健康应对的共激活模型、情绪动态模型和积极比模型一致认为混合情绪与心理健康之间呈现非线性的关系,适当的混合情绪有利于个体在困境中全面加工和整合信息,寻求意义,获得控制感,进而实现健康应对和心理症状改善,获得幸福感。未来研究应关注对非线性关系的精确描述;低压力或非压力情境下混合情绪的意义;进一步研究混合情绪促进心理健康的内部机制和影响因素。     

Prefer feeling bad? Subcultural differences in emotional preferences between Han Chinese and Mongolian Chinese

As a multi‐ethnic country that is comprised of diverse cultural systems, there has been little research on the subcultural differences in emotional preferences in China. Also, little attention has been paid to examine how explicit and implicit attitudes towards emotions influence emotional preferences interactively. In this study, we manipulated explicit attitudes towards emotions among Han (N = 62) and Mongolian Chinese individuals (N = 70). We assessed participants' implicit attitudes towards emotions to explore their contributions to emotional preferences. (a) Han Chinese had lower preferences for pleasant emotions than Mongolian Chinese after inducing contra‐hedonic attitudes towards emotions, and (b) after priming contra‐hedonic attitudes towards emotions, the more Han Chinese participants evaluated pleasant emotions as negative implicitly, the less they preferred to engage in pleasant emotional activities. These findings contribute to the growing literature of subcultural differences and demonstrate that explicit and implicit attitudes towards emotions interactively influence individuals' emotional preferences between different subculture groups.     

Cultural affordances and emotional experience: socially engaging and disengaging emotions in Japan and the United States

The authors hypothesized that whereas Japanese culture encourages socially engaging emotions (e.g., friendly feelings and guilt), North American culture fosters socially disengaging emotions (e.g., pride and anger). In two cross-cultural studies, the authors measured engaging and disengaging emotions repeatedly over different social situations and found support for this hypothesis. As predicted, Japanese showed a pervasive tendency to reportedly experience engaging emotions more strongly than they experienced disengaging emotions, but Americans showed a reversed tendency. Moreover, as also predicted, Japanese subjective well-being (i.e., the experience of general positive feelings) was more closely associated with the experience of engaging positive emotions than with that of disengaging emotions. Americans tended to show the reversed pattern. The established cultural differences in the patterns of emotion suggest the consistent and systematic cultural shaping of emotion over time.     

Group-based emotions as determinants of ingroup identification

Events affecting an ingroup with which one identifies trigger group-based emotions. Thus, identification with a group seems to be a crucial determinant of group-based emotions. However, some theories (e.g., Russell, 2003) suggest bi-directional causal links between components of emotions. The current research examines whether group-based emotions may also influence ingroup identification. In a study, type of emotion (happiness vs. anger) and object of emotion (ingroup vs. outgroup) were manipulated. The results show an interaction effect of type of emotion and object of emotion on change in ingroup identification. Identification increases with happiness towards the ingroup or anger towards the outgroup, whereas identification decreases with anger toward the ingroup and happiness toward the outgroup. Moreover, the intensity of emotions determines the degree of change in identification. The implications for approaches of group-based emotions are discussed.     

Cultural differences in the dialectical and non-dialectical emotional styles and their implications for health

Previous cross-cultural studies have repeatedly demonstrated that East Asians are more likely to show a dialectical emotional style than Americans, but do not distinguish between specific types of dialectical emotional styles. Using an age diverse sample, we found that compared to Americans, Japanese are more likely to experience both positive and negative emotions moderately frequently (i.e., moderate dialectical), but are no more likely to experience them frequently (i.e., high dialectical). Thus, dialectical emotions prevalent in East Asia may be characterised by a "middle way" rather than by emotional extremes. Furthermore, we explored whether dialectical emotion types are associated with better health profiles depending on cultural background. Our results show that the moderate dialectical type is associated with fewer physical symptoms in Japan than in the USA. Together, these findings show the cultural differences in the experience of balanced positive and negative emotions and their health correlates.     

Cultural difference,inside and out

Cultural psychologists study the extent to which human psychological experience is shaped by our participation in sociocultural practices, meanings, and products. Cultural psychologists document cultural differences both inside the head (in the form of emotions, cognitions, or motivations) and outside the head (in the form of public behaviors, cultural products, or institutions). Because cultural psychologists argue that culture and psyche “make each other up,” it is appropriate to study cultural difference at many loci—not just the traditional psychological areas in which many of us were trained. In this article, I describe cultural psychological evidence based on its social visibility and tangible nature. One category is collected on private, intangible, inside‐the‐head activities such as emotions, values, or motives. Another category, social interactions and behavioral performances, is intangible, public, and outside the head and includes how people talk to each other and how they walk, drive, or dress. A third category contains cultural products, which are tangible, public, and outside the head; it includes texts, websites, advertising, art, and architecture. These varying loci of cultural psychology allow us to appropriately document cultural differences and also allow us to study how humans are shaped by, and participate in recreating, their cultural contexts.     

Children's understanding and experience of mixed emotions

Though some models of emotion contend that happiness and sadness are mutually exclusive in experience, recent findings suggest that adults can feel happy and sad at the same time in emotionally complex situations. Other research has shown that children develop a better conceptual understanding of mixed emotions as they grow older, but no research has examined children's actual experience of mixed emotions. To examine developmental differences in the experience of mixed emotions, we showed children ages 5 to 12 scenes from an animated film that culminated with a father and daughter's bittersweet farewell. In subsequent interviews, older children were more likely than younger children to report experiencing mixed emotions. These results suggest that in addition to having a better conceptual understanding of mixed emotions, older children are more likely than younger children to actually experience mixed emotions in emotionally complex situations.     

Trust as a Meta‐Emotion

The aim of this article is to present trust as a meta‐emotion, such that it is an emotion that precedes first‐order emotions. It examines how trust can be considered a meta‐emotion by establishing criteria for identifying trust as a meta‐emotion. How trust plays out differently in aesthetic and ordinary contexts can provide another mode for investigating meta‐emotions. The article illustrates how it is possible to recognize these meta‐emotions in narratives. Finally, it presents one of the aims of trust, sharing knowledge between agents, when someone who provides testimony shares knowledge in an epistemic trust process with others. It shows a relationship construction between subjects and objects thanks to the trust, a meta‐emotion that represents emotional ties between subjects to achieve another emotion.     

Emotional reactions to scandals: When does moral character make a difference?

A scandal can evoke public outrage when it is widely publicized and involves an individual who is perceived to have a high level of cultural representativeness. Two experiments showed that when the scandalous target's moral character was highlighted, emotional responses towards the target were least negative when the scandal was widely circulated and when the target was seen as a representative of his culture. These results suggest that when a cultural symbol is implicated in a widely‐circulated scandal, the negative emotions directed towards the scandalous individual can be alleviated when the public remains confident in his or her commitment to morality.     

Cultural Differences in the Subjective Experience of Emotion: When and Why They Occur

Cross‐cultural comparisons of subjective emotional experience are common, and virtually any comparison of nations or different ethnic groups is bound to yield some differences and some similarities. While nobody doubts the considerable intercultural variability in subjective or self‐reports of emotion, more attention needs to be given to when and why and these differences occur. In this article, we explore factors that accentuate or attenuate cultural differences in the subjective experience of emotion. We propose that cultural norms shape emotional experiences to different degrees depending on the time frame of the emotional experience, the valence of the emotion, and even the specific emotion being compared. We review the research that supports this view and we highlight new avenues of research that are likely to shed light on cultural differences in the subjective experience of emotions.     

Extending Traditional Psychological Disciplines to Positive Psychology: A View from Subjective Well-being

This article reviews how research from traditional psychological disciplines has been extended and applied to the area of positive psychology (PP), specifically in the area of subjective well-being (SWB). Moving from a universal to cultural perspective, then to a group, and finally an individual perspective, this article draws theories from evolutionary, cultural, social, and personality psychology. The evolutionary perspective that negative emotions (i.e. evolved psychological mechanisms) are an impediment to positive psychology’s goal of building positive experiences has been extended and modified. Research in PP now recognizes the pitfalls of excessive positive emotions and happiness, and how negative emotions can contribute to optimal human functioning. The cultural approach investigates cultural variations in conceptualizations of SWB and highlights that the benefits and detrimental effects of positive and negative emotions are not universal. Theories on social dynamics further our understanding of how evaluative judgments influence well-being, and address a fundamental question in PP: Is the goal of increasing people’s well-being viable? Finally, personality theories explain individual differences in well-being and the practice of PP. In sum, the recognition that PP encapsulates the negative, and growing awareness of the importance of culture, social context, and the individual, heralds the evolving conceptualization of PP.     

Cultural constructions of happiness: theory and emprical evidence

In a review of recent cross-cultural evidence on happiness and well-being, the authors identified substantial cultural variations in (1) cultural meanings of happiness, (2) motivations underlying happiness, and (3) predictors of happiness. Specifically, in North American cultural contexts, happiness tends to be defined in terms of personal achievement. Individuals engaging in these cultures are motivated to maximize the experience of positive affect. Moreover, happiness is best predicted by self-esteem. In contrast, in East Asian cultural contexts, happiness tends to be defined in terms of interpersonal connectedness. Individuals engaging in these cultures are motivated to maintain a balance between positive and negative affects. Moreover, happiness is best predicted by perceived embeddedness of the self in a social relationship. Directions for future research are discussed.     

Dimensions of “uniquely” and “non‐uniquely” human emotions

Emotion scientists often distinguish those emotions that are encountered universally, even among animals ( “primary emotions”), from those experienced by human beings ( “secondary emotions”). No attempt, however, has ever been made to capture the lay conception about this distinction and to find the criteria on which the distinction is based. The first study presented in this paper was conducted in three countries involving four languages, so as to allow for cross‐cultural comparisons. Results showed a remarkable convergence. People from all samples not only differentiated between “uniquely human” and “non‐uniquely human” emotions on a continuum, but they did so on the same basis as the one used by emotion scientists to distinguish between “primary” and “secondary” emotions. Study 2 focused on the implicit use of such a distinction. When confronted with a human (animal) context, participants reacted faster to secondary (vs primary) emotions. The implications of the human uniqueness of some emotions within the social and interpersonal contexts are discussed.     

A Social Psychology of Cultural Dynamics: Examining How Cultures Are Formed,Maintained, and Transformed

Social psychological research on culture has mainly focused on differences in psychological processes between cultural groups. However, in the globalizing world today, a complementary approach to culture, a social psychology of cultural dynamics, is emerging as a critical research program. Adopting a neo‐diffusionist meta‐theory of culture, it regards culture as emerging from the processes of cultural transmission in situated social activities, and examines the dynamics involved in the formation, maintenance, and transformation of culture over time. The paper reviews recent research on culture in this perspective and makes suggestions about future directions.