What is moral about guilt? Acting "prosocially" at the disadvantage of others

For centuries economists and psychologists have argued that the morality of moral emotions lies in the fact that they stimulate prosocial behavior and benefit others in a person's social environment. Many studies have shown that guilt, arguably the most exemplary moral emotion, indeed motivates prosocial behavior in dyadic social dilemma situations. When multiple persons are involved, however, the moral and prosocial nature of this emotion can be questioned. The present article shows how guilt can have beneficial effects for the victim of one's actions but also disadvantageous effects for other people in the social environment. A series of experiments, with various emotion inductions and dependent measures, all reveal that guilt motivates prosocial behavior toward the victim at the expense of others around-but not at the expense of oneself. These findings illustrate that a thorough understanding of the functioning of emotions is necessary to understand their moral nature.     

东方人在不道德行为之后会做些什么

道德情绪对个体的行为模式具有重要的影响。本文通过唤起个体的不道德情绪(或道德情绪),然后分别对其进行字词偏好、物品选择和颜色喜好等测验,来探讨东方人在不道德情绪状态下会产生什么行为。结果发现：处于不道德情绪状态下的个体,对含有掩饰意义的行为动作、物品具有心理和行为上的接近性,且经过掩饰行为(整理动作)之后,这些个体对白色就产生了一定程度的偏好,而无整理动作(休息)的个体则更偏爱黑色。这表明,不同于西方个体的道德洁净行为,东方人身上出现的是一种道德掩饰行为。     

外显和内隐情绪韵律加工的脑机制：近红外成像研究

准确识别言语中的情绪韵律信息对社会交往非常重要。本研究采用功能近红外成像技术, 探索外显和内隐情绪加工条件下愤怒、恐惧、快乐三种情绪韵律加工过程中的大脑皮层神经活动。结果表明, 对愤怒、恐惧、快乐韵律进行特异性加工的脑区分别为左侧额极/眶额叶、右侧缘上回、左侧额下回, 其中右侧缘上回脑区同时受到情绪和任务的调控。此外, 右侧颞中回、颞下回和颞极在情绪外显任务中的激活明显强于内隐任务。本研究的结果部分支持了情绪韵律的层次模型, 也对该模型的第三层次, 即“额区对语音情绪信息的精细加工需要外显性情绪加工任务参与”提出了质疑。     

Punishing hypocrisy: The roles of hypocrisy and moral emotions in deciding culpability and punishment of criminal and civil moral transgressors

Three experiments explored how hypocrisy affects attributions of criminal guilt and the desire to punish hypocritical criminals. Study 1 established that via perceived hypocrisy, a hypocritical criminal was seen as more culpable and was punished more than a non-hypocritical criminal who committed an identical crime. Study 2 expanded on this, showing that negative moral emotions (anger and disgust) mediated the relationships between perceived hypocrisy, criminal guilt, and punishment. Study 3 replicated the emotion finding from Study 2 using new scenarios where group agents were clearly aware of the hypocrisy of their actions, yet acted anyway. Again, perceived hypocrisy worked through moral emotions to affect criminal guilt and punishment. The current studies provide empirical support for theories relating hypocrisy and moral transgressions to moral emotions, also informing the literature on the role of moral emotions in moral reasoning and legal decision making.     

Do emotions play an essential role in moral judgments?

The past few decades of moral psychology research have yielded empirical anomalies for rationalist theories of moral judgments. An increasing number of psychologists and philosophers argue that these anomalies are explained well by sentimentalism, the thesis that the presence of an emotion is necessary for the formation of a sincere moral judgment. The present review reveals that while emotions and moral judgments indeed often co-occur, there is scant evidence that emotions directly cause or constitute moral judgments. Research on disgust, anger, sympathy, and guilt indicates that people only reliably experience emotions when judging conduct that is relevant to the welfare of the self and valued others. Moreover, many recent studies have either failed to replicate or exposed crucial confounds in the most cited evidence in support of sentimentalism. Moral psychologists should jettison sentimentalism, and focus instead on how considerations of harm and welfare—the core concepts of rationalist theories— interact with empirical beliefs to shape moral judgments.     

中学生的道德情绪内隐观研究

以974名14-18岁的中学生为被试,通过道德情绪的词汇评定和情境评定,考察中学生对典型道德情绪种类和道德情绪典型属性的认识。结果表明,中学生对典型道德情绪的认识涉及情境性、导向性、批评性、赞誉性等多种情绪类别,并在总体上更容易把正性情绪词汇认同为道德情绪。在判断与评价具体情境中的道德情绪过程中,中学生更倾向把无私和有私因素诱发的情绪显著地聚类区分,从而将无私诱因视为其认同道德情绪的典型标准,这种内隐观不受其学段、性别的影响和情绪效价效应的干扰。     

Group-based guilt and shame in the context of intergroup conflict: The role of beliefs and meta-beliefs about group malleability

Group-based guilt and shame are part of a wide range of moral emotions in intergroup conflicts. These emotions can potentially motivate group members to make compromises in order to promote conflict resolution, and increase support for reparations and apologies following moral transgressions committed by the in-group. Thus, it is important to understand how to induce these emotions and the mechanisms for their effects. In the present paper, we examined the mechanisms underlying group-based guilt and shame in four studies. Across the first three studies, conducted in the context of the Israeli-Palestinian conflict, we found that group-based guilt was mostly predicted by individuals’ implicit theories about groups (ITG). Specifically, we found that the more participants believed that groups are malleable, the more they experienced group-based guilt. Group-based shame, however, was found to be dependent upon individuals’ perception of other people’s perceptions about the malleability of groups (i.e., meta-ITG), as the perceived damage to one’s in-group image is a major component in experiencing shame. In Study 4, conducted in the context of gender relations, we differentiated between the two components of shame, that is, moral and image shame. As predicted, while group-based guilt and moral shame showed similar patterns of results, meta-ITG had a moderating effect on the association between ITG and group-based image shame. The theoretical and practical implications of the findings are discussed in relation to promoting intergroup conflict resolution and reconciliation.     

Intrapsychic and interpersonal guilt: a critical review of the recent literature

Various authors hold that some emotions (i.e., moral emotions) have the function of orienting people toward ethical actions. In addition to embarrassment, shame and pride, the moral emotion of guilt is believed to affect humans’ behavior when they carry out transgressions that violate social and cultural standards. Over the past century, many studies (including controversial ones) have been conducted on guilt. In this study, we analyzed and summarized mainly the most recent literature on this emotion. On one side, the destructiveness of guilt is emphasized. It inflicts punishment and pain on individuals for their errors and can lead to psychopathology (e.g., depression). On the other side, it is described as a “friendly” emotion that motivates behavior adapted to social and cultural rules. How can this asymmetry be explained? Different existing views on guilt are presented and discussed, together with recent proposals, supported by research data. Finally, we discussed some systematic models that try to incorporate these different views in a single framework that could facilitate future researches.     

Shame,guilt, and facial emotion processing: initial evidence for a positive relationship between guilt-proneness and facial emotion recognition ability

Shame and guilt are closely related self-conscious emotions of negative affect that give rise to divergent self-regulatory and motivational behaviours. While guilt-proneness has demonstrated positive relationships with self-report measures of empathy and adaptive interpersonal functioning, shame-proneness tends to be unrelated or inversely related to empathy and is associated with interpersonal difficulties. At present, no research has examined relationships between shame and guilt-proneness with facial emotion recognition ability. Participants (N?=?363) completed measures of shame and guilt-proneness along with a facial emotion recognition task which assessed the ability to identify displays of anger, sadness, happiness, fear, disgust, and shame. Guilt-proneness was consistently positively associated with facial emotion recognition ability. In contrast, shame-proneness was unrelated to capacity for facial emotion recognition. Findings provide support for theory arguing that guilt and empathy operate synergistically and may also help explain the inverse relationship between guilt-proneness and propensity for aggressive behaviour.     

道德视野下的内疚

几十年来, 内疚备受国内外研究者的关注, 其研究多从儿童发展、心理健康等方面展开。而近些年, 研究者关注的焦点开始转向内疚的道德层面, 即关注人际交往或社会事件中情绪的道德价值。内疚作为一种道德情绪, 是伴随道德意识的发展而发展的, 在维持和修复社会关系以及情绪情感发展中起着重要作用。因此, 文章从道德视角对内疚的界定、产生机制、行为反应以及亲社会作用等方面进行了梳理和探讨, 以期为国内的同类研究提供一些新的线索。     

Étude de l’efficience des mécanismes inhibiteurs chez des patients arabophones avec lésions frontales

Our work purpose was to study the impact of focal frontal lesions on the inhibitors processes. We used two arabophone versions of Hayling task and the Stroop task with condition of flexibility. In comparison with 13 control subjects matched by age, gender and level of education, frontal patients were (1) significantly slower in both task without been disproportionately slower in the condition needed inhibition, (2) committed significantly more errors than control subjects in the second part of Hayling task showed inhibition deficit, (3) laterality of frontal lesions had no incidence on performance, (4) individual analysis showed multiples dissociated deficits but also showed correlations between scores of rapidity, flexibility and inhibition. In conclusion, among all of performances, scores of errors in the Stroop and the Hayling tasks seemed to be the more sensitive to the frontal damage. Patients with the lowest performance in both inhibition tasks were those who presented lesions involving both the medial and lateral frontal cortex, the anterior cingulated cortex and/or orbitofrontal cortex.     

Controlling the integration of emotion and cognition: the role of frontal cortex in distinguishing helpful from hurtful emotional information

Emotion has been both lauded and vilified for its role in decision making. How are people able to ensure that helpful emotions guide decision making and irrelevant emotions are kept out of decision making? The orbitofrontal cortex has been identified as a neural area involved in incorporating emotion into decision making. Is this area's function specific to the integration of emotion and cognition, or does it more broadly govern whether emotional information should be integrated into cognition? The present research examined the role of orbitofrontal cortex when it was appropriate to control (i.e., prevent) the influence of emotion in decision making (Experiment 1) and to incorporate the influence of emotion in decision making (Experiment 2). Together, the two studies suggest that activity in lateral orbitofrontal cortex is associated with evaluating the contextual relevance of emotional information for decision making.     

大学生心理控制源与内疚感和羞耻感对反事实思维的影响

研究以128名大学生为研究对象,采用2 (心理控制源: 外控型、内控型)×2 (自我道德感: 内疚感、羞耻感) 两因素被试间实验设计,考察了外控和内控大学生在内疚感和羞耻感两种不同的自我道德情感下反事实思维内容的差异。结果表明:(1) 心理控制源对大学生反事实思维不同内容的诱发具有重要的影响:外控者更倾向于产生行为和情境导向的反事实思维,而内控者更倾向于产生自我导向的反事实思维。内疚感和羞耻感对大学生反事实思维内容的产生没有直接的影响;(2) 反事实思维内容的产生受到了心理控制源与内疚感和羞耻感两种自我道德情感的交互影响:外控者在羞耻感的启动条件下比在内疚感的启动条件下表现出了更多的行为和情境导向的反事实思维,而内控者在内疚感的启动条件下比在羞耻感的条件下表现出了更多的自我导向的反事实思维。研究结果有助于解释以中西方不同被试而得出的内疚感和羞耻感与反事实思维关系的矛盾结论。     

What do the TOSCA guilt and shame scales really measure: Affect or action?

Psychologists have long used the Test of Self-Conscious Affect (TOSCA) as an instrument for empirically distinguishing between trait emotions of guilt and shame. Recent assessments of the internal structure of the TOSCA guilt scale suggest that it may not measure the experience of guilt, but rather motivation to make amends for personal wrongdoing. In contrast, TOSCA shame may better assess the tendency to experience negative self-conscious affect. Previous research did not take into account that TOSCA guilt theoretically should only predict emotions in a situation of wrongdoing; we put this idea to the test in two studies. Experimental, but not control, participants received believable feedback that they had shown involuntary prejudice towards a member of a minority group. In both studies TOSCA guilt predicted reparative action after feedback was given, including expressing non-prejudiced views and recommending financial compensation to the minority group. However, TOSCA guilt had no relationship with feelings of guilt or shame after expressing prejudice. In contrast, TOSCA shame was a better predictor of feelings of guilt, shame and other self-critical emotions, but did not predict compensatory action. These findings suggest motivation rather than emotion as a mechanism behind past findings involving TOSCA guilt.     

TRANSCENDENTAL GUILT: On an Emotional Condition of Moral Experience

This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the “metaphysics of guilt.” More generally, it is suggested, through a case study on the concept of guilt, that a moral theory avoiding naïve emotivism yet emphasizing the role of emotions in morality can and should pay attention to the transcendental status of emotions such as guilt—emotions constitutive of our concept of moral seriousness. Instead of psychologizing moral emotions, the paper employs Raimond Gaita's Wittgenstein‐inspired way of examining the place of the concepts of guilt and remorse in our ethical language‐use. Finally, some methodological remarks on the possibility of transcendental reflection in moral philosophy are presented. While it is not necessary to commit oneself to any specific religious tradition in order to emphasize the constitutive role of guilt in the way suggested in the paper, it turns out that the moral depth of this concept requires that one is at least open to religiously relevant ways of using moral language. In the fundamental metaphysical sense examined in the paper, guilt is a concept whose home language‐game is religious rather than secular ethics.     

Looking into the crystal ball of our emotional lives: emotion regulation and the overestimation of future guilt and shame

In the present study, we examined the impact of emotion regulation on the intensity bias in guilt and shame. Fifty-two undergraduates either forecasted their emotions and emotion regulation following a guilt- and shame-eliciting situation or reported their actual experienced emotions and employed emotion regulation. Results showed a clear intensity bias, that is, forecasters predicted to experience more guilt and shame than experiencers actually experienced. Furthermore, results showed that forecasters predicted to employ less down-regulating emotion regulation (i.e. less acceptance) and more up-regulating emotion regulation (i.e. more rumination) than experiencers actually employed. Moreover, results showed that the intensity differences between forecasted and experienced guilt and shame could be explained (i.e. were mediated) by the differences between forecasted and actually employed emotion regulation (i.e. acceptance and rumination). These findings provide support for the hypothesis that the intensity bias can—at least in part—be explained by the misprediction of future emotion regulation.     

Prospective emotion enables episodic prospection to shift time preference

The episodic effect suggests that episodic prospection (imagining future events) can effectively reduce time discounting, the propensity to discount the value of delayed rewards relative to immediate ones. However, less clear is how episodic prospection modulates time preference. As engagement in episodic prospection usually evokes prospective emotions, it was proposed that episodic prospection might work by inducing prospective emotions. Although one previous study has attempted to provide evidence to the emotional account of the episodic effect, shortcomings in its experimental design make its conclusion questionable. In this study, we replicated previous experimental design with improvements to further test the effects of prospective emotion on time preference. By manipulating the emotional valency associated with episodic prospection in a delay discounting task, we found that positive episodic prospection attenuated time discounting; negative episodic prospection exacerbated time discounting; and episodic prospection did not shift time preference when prospective emotion is removed. These results were essentially identical to the result of the previous study. Together, these studies suggested that the effects of episodic prospection depended on prospective emotion. Thus, one cannot ignore prospective emotion if counting on episodic prospection to combat humans’ impulsive behaviours.     

Adolescents' emotion attributions and expectations of behavior in situations involving moral conflict

This study examined the idea that expectations of behavior in hypothetical situations involving potential moral transgressions are related to emotion attributions relating to both moral and cost-benefit considerations. We asked younger (14 years 5 months) and older (16 years 1 month) female and male adolescents (a) to make predictions about the probability that an adolescent placed in a hypothetical situation where a payoff could be obtained by acting in a nonmoral way would choose to do so and (b) to evaluate adolescents' attributions of moral (guilt) and cost-benefit-related emotions (satisfaction and fear) to the nonmoral action. Two different situations were examined; one looked at the possibility of stealing money from a lost wallet, and the other examined a situation where a contract with another peer could be broken for personal reasons. Results showed that expectations that the nonmoral action would be taken were positively related to the degree of satisfaction and negatively related to the degree of guilt and fear. However, the pattern of relations between emotion attributions and behavioral expectations differed between the two situations. Female and male adolescents had different levels of emotion attributions and behavioral expectations, but the relation between the two was similar for both. Finally, developmental comparisons indicated that older adolescents put more weight on guilt and were more internally consistent in the way that emotions were integrated into behavioral expectations.     

基本情绪的神经基础：来自fMRI与机器视觉技术研究的证据

基本情绪理论(basic emotion theory)是情绪科学领域最具代表性的理论, 该理论认为人类情绪是由有限的几种基本情绪组成的, 如恐惧、愤怒、喜悦、悲伤等。基本情绪是为了完成基本生命任务(fundamental life task)进化而来的, 每一种基本情绪都有独特的神经结构和生理基础。尽管基本情绪理论被广泛接受, 但是对于基本情绪的种类却莫衷一是。近几十年来, 许多fMRI研究试图确定各种基本情绪的独特神经结构基础, 而且取得了许多重要发现, 比如厌恶和脑岛有关, 悲伤和前扣带回有关, 杏仁核是与恐惧有关的重要边缘结构等。但是, 最近有人进行了元分析研究, 发现许多基本情绪存在混淆的大脑区域, 因此对基本情绪的特定脑区理论提出质疑, 甚至否定基本情绪理论。通过对基本情绪及其神经基础的探讨, 以及对基本情绪理论的最新功能性磁共振成像研究进行梳理分析, 提出有关基本情绪理论的争论来源于基本情绪种类的确定, 因为许多所谓的不同基本情绪实际上是同一种基本情绪, 提出人类可能只有3种基本情绪。未来研究可以利用机器视觉技术进一步推动基本情绪脑影像研究。     

The regulatory function of self-conscious emotion: insights from patients with orbitofrontal damage

Although once considered disruptive, self-conscious emotions are now theorized to be fundamentally involved in the regulation of social behavior. The present study examined the social regulation function of self-conscious emotions by comparing healthy participants with a neuropsychological population--patients with orbitofrontal lesions--characterized by selective regulatory deficits. Orbitofrontal patients and healthy controls participated in a series of tasks designed to assess their social regulation and self-conscious emotions. Another task assessed the ability to infer others' emotional states, an appraisal process involved in self-conscious emotion. Consistent with the theory that self-conscious emotions are important for regulating social behavior, the findings show that deficient behavioral regulation is associated with inappropriate self-conscious emotions that reinforce maladaptive behavior. Additionally, deficient behavioral regulation is associated with impairments in interpreting the self-conscious emotions of others.