The illusion of courage in self‐predictions: Mispredicting one's own behavior in embarrassing situations

People exhibit an “illusion of courage” when predicting their own behavior in embarrassing situations. In three experiments, participants overestimated their own willingness to engage in embarrassing public performances in exchange for money when those performances were psychologically distant: Hypothetical or in the relatively distant future. This illusion of courage occurs partly because of cold/hot empathy gaps. That is, people in a relatively “cold” unemotional state underestimate the influence on their own preferences and behaviors of being in a relative “hot” emotional state such as social anxiety evoked by an embarrassing situation. Consistent with this cold/hot empathy gap explanation, putting people “in touch” with negative emotional states by arousing fear (Experiments 1 and 2) and anger (Experiment 2) decreased people's willingness to engage in psychologically distant embarrassing public performances. Conversely, putting people “out of touch” with social anxiety through aerobic exercise, which reduces state anxiety and increases confidence, increased people's willingness to engage in psychologically distance embarrassing public performances (Experiment 3). Implications for self‐predictions, self‐evaluation, and affective forecasting are discussed. Copyright © 2010 John Wiley & Sons, Ltd.     

Behavior, Attitudes, and Cognitions of Anger-Prone Individuals

This research explored facets of anger based on a multidimensional-associationistic conceptualization (Berkowitz, 1994) that includes antecedents, behavior, cognitions, and experiential response dimensions. High and low anger-prone individuals responded to six audiotaped situations validated in previous work to be anger provoking. Participants evaluated their own audiotaped responses, as did peer judges. Participants also completed the Social Problem Solving Inventory (SPSI) and the Brief Symptom Inventory (BSI) and they reported on the effect of anger experiences in their lives. Neither self nor peer ratings of the audiotaped responses differentiated the behavior of anger groups. High and low anger-prone individuals, however, differed in the way that they viewed the consequences of their behavior and how anger affected them in general. Furthermore, high anger-prone individuals had elevated levels of pathology on eight of the nine scales of the BSI and scored significantly lower on the SPSI. Results are discussed in terms of assessment of anger proneness, its relationship to psychopathology and implications for future work.     

Can psychoanalysis help us to understand the causes and prevention of violence?

As the most adequate theory of human personality yet created, including our propensity for irrational, self-defeating, and self-destructive behavior patterns, psychoanalysis is in a unique position to help us solve the most serious crisis that the human species has been confronted by at any point in its evolutionary history: the threat to its own survival that is caused by its own behavior, namely the compulsion to engage in violence on the largest scale that its technology makes possible, even when that causes the death of the self as well as of others. This continually expanding behavior pattern, which reduces even genocide to a minor footnote compared with the self-extinction of our whole species, is created not only by “apocalyptic” fundamentalism and terrorism (“suicide bombers”), but also by the increasing and only partially preventable proliferation of thermonuclear weapons to national rulers of questionable sanity, and the apparently unpreventable continuation of industrial/economic policies and practices that will, if not reversed, make our own small planet uninhabitable. What makes people place a higher value on the continuation of these behaviors than they place on their own physical survival (or that of their children)? That is the question to which this article proposes at least the beginnings of an answer: that when a person feels shamed and humiliated to a degree that threatens the survival of that fragile and vulnerable psychological construct called his “self” (or of the religious or cultural group with which his self has identified), he will eagerly sacrifice his body (and other peoples’) in the attempt to, as he sees it, save his soul, i.e. his self and his self-esteem. The question then becomes: what are the social and psychological determinants of overwhelming shame and humiliation, and how can we protect people from being exposed to those conditions, or at least enhance their ability to respond to them in ways that are life-preserving rather than life-destroying?     

THE CHRISTIAN VIRTUE OF MERCY: AQUINAS' TRANSFORMATION OF ARISTOTELIAN PITY

In his discussion of the virtue of mercy (ST, II-II.30), Thomas Aquinas draws upon two seemingly opposed sources. On the one hand, Thomas takes Aristotle as an authority on the subject of compassion. Aristotle maintains in his discussion of pity in the Rhetoric that pity is felt for those who suffer undeservedly since we do not pity but rather blame those who suffer as a result of their own wicked actions. On the other hand, Jesus in Matthew's gospel feels pity for the crowds. 'At the sight of the crowds, his heart was moved with pity for them for they were troubled and abandoned, like sheep without a shepherd' (Matt.9:36). In his commentary on this text from Matthew, Thomas identifies two possible interpretations for the troubled and abandoned condition of the crowd. The crowd is said to be troubled in so far as it is vexed by demons and abandoned in so far as it lies prostrate because of infirmities. The crowd can also be said to be troubled in so far as it is vexed by errors and to be abandoned in so far as it is fallen because of sin. ¹ Jesus, then, according to Thomas and contrary to Aristotle's claim, feels pity for the crowds as a result of the crowd's misery brought on by their own sinful deeds.
In this paper, I examine how Thomas harmonizes these conflicting sources. More specifically, I hope to show both how Thomas uses Aristotle's observations on pity and at the same time transforms those observations in light of Christ's mercy on sinners. Thomas' use and transformation of Aristotle's account of pity provides an enlightening perspective from which to interpret Thomas' initially troubling claim that God feels no pity over the suffering of creatures, which we will consider briefly by way of a conclusion to this paper.     

Conservatism and Perceptions of Poverty: An Attributional Analysis1

Attribution theory was used to relate causal explanations for poverty to affect and behavioral intentions. In Experiment 1, student subjects rated 13 causes of poverty on importance, the attribution of controllability, blame, affects of pity and anger, and judgments of help-giving (personal help and welfare). Two individual differences, conservatism and the belief in a just world, were also assessed. A principal components analysis categorized the causes into three types: individualistic, societal, and fatalistic. Conservatism correlated positively with a belief in the importance of individualistic causes, controllability, blame, and anger, and it correlated negatively with perceptions of the importance of societal causes, pity, and intentions to help. No systematic effects of the belief in a just world emerged. A structural equation analysis revealed that personal help is emotionally determined, whereas welfare judgments are directly related to attributions of responsibility and political ideology. Experiment 2 revealed a similar pattern of results using a nonstudent sample.     

Judgments of Aggressive, Withdrawn and Prosocial Behavior: Perceived Control, Anger, Pity and Sympathy in Young Dutch Children

In two studies, we examined first- and second-grade children's judgments of aggressive, withdrawn, and prosocial behavior by means of fictional scenarios. In study I, we compared judgments of fictional aggressive children with those of fictional withdrawn children. Aggressive children were perceived as more responsible for their behavior and elicited more feelings of anger, while withdrawn children were more likely to be chosen as a friend and elicited more feelings of pity. In study II, we compared judgments of fictional aggressive, withdrawn, and prosocial children with each other. Again aggressive children elicited the strongest feelings of anger, while withdrawn children elicited the strongest feelings of pity. These withdrawn children were perceived as more similar to the prosocial children. In an attempt to test the ecological validity of our sympathy measure, we asked children to rate their peers on a three-point liking scale and checked the scores of those judged to be aggressive by their teachers. These aggressive children were found to receive the lowest liking scores. The results are discussed.     

Derogating obese individuals: the role of blame,contempt, and disgust

Weight stigma is pervasive and has profound negative consequences for obese individuals. The attribution‐emotion approach of stigmatization holds that blame attributions relate to derogation stigmatized groups indirectly through anger and pity. Other research suggests that disgust is related to weight stigma. In the present studies, we investigate whether contempt is a reliable predictor of biases against obese individuals. Study 1 (N = 297) shows that contempt partially mediates the relation between blame and both prejudice and support for weight related discrimination policies. Studies 2 and 3 (total N = 406) added disgust and show that both contempt and disgust relate to social distance and prejudice. Contempt mediated the relation between blame and negative reactions toward obese individuals, even after controlling for other emotions, while disgust only mediated these relations in Study 2. Anger and pity did not show this mediating role, but pity was moderately associated with weight bias. Contempt is likely to play an important role in how people react to members of this stigmatized group.     

Stigma towards psychosis: Cross‐cultural differences in prejudice,stereotypes, and discrimination in White British and South Asians

Public stigma towards people with mental health problems has been demonstrated in Western societies. Little is known about non‐Western cultures and whether cultures differ in their perceptions of people with mental health problems. Aim of this study was to examine cultural differences in prejudice, stereotypes, and discrimination towards people with psychosis. Participants were from White British and South Asian backgrounds (N = 128, aged 16–20 years) recruited from two schools and colleges in the United Kingdom. They completed a cross‐sectional survey on affective, cognitive, and behavioural dimensions of stigma. Results revealed significant cultural differences on all three stigma dimensions. South Asians attributed higher anger (prejudice) and dangerousness (stereotypes) to people with psychosis than White British. They also reported lower willingness to help, greater avoidance, and higher endorsement of segregation (discrimination). The effects of ethnic group on helping intentions, avoidance, and segregation endorsement were mediated by anger and by dangerousness. Understanding cultural differences in stigma towards psychosis will be important for designing stigma interventions as well as treatments for people with different cultural backgrounds.     

An attributional analysis of reactions to stigmas

In two experiments, we examined the perceived controllability and stability of the causes of 10 stigmas. Guided by attribution theory, we also ascertained the affective reactions of pity and anger, helping judgments, and the efficacy of five intervention techniques. In the first study we found that physically based stigmas were perceived as onset-uncontrollable, and elicited pity, no anger, and judgments to help. On the other hand, mental-behavioral stigmas were perceived as onset-controllable, and elicited little pity, much anger, and judgments to neglect. In addition, physically based stigmas were perceived as stable, or irreversible, whereas mental-behavioral stigmas were generally considered unstable, or reversible. The perceived efficacy of disparate interventions was guided in part by beliefs about stigma stability. In the second study we manipulated perceptions of causal controllability. Attributional shifts resulted in changes in affective responses and behavioral judgments. However, attributional alteration was not equally possible for all the stigmas.     

The Politics of Self-Respect: A Feminist Perspective

Recent liberal moral and political philosophy has placed great emphasis on the good of self-respect. But it is not always evident what is involved in self-respect, nor is it evident how societies can promote it. Assuming that self-respect is highly desirable, I begin by considering how people can live in a self-respecting fashion, and I argue that autonomous envisaging and fulfillment of one's own life plans is necessary for self-respect. I next turn to the question of how societal implementation of rights may affect self-respect, and I urge that discretionary rights, which allow people to decline the benefits they confer, support self-respect more effectively than mandatory rights, which forbid people to refuse the benefits they confer. I conclude by examining the import of these contentions for feminist theory. I believe that my arguments are of particular concern to women because women have traditionally been victimized by a mandatory right to play a distinctively “feminine” role which has undermined their self-respect.     

Help‐Seeking for Suicidal Thoughts and Self‐Harm in Young People: A Systematic Review

There is a growing body of evidence to suggest that only a minority of young people experiencing suicidal thoughts or self‐harm present to any health services. This is of concern given that young people with suicidal thoughts or self‐harm often require treatment for mental illness as well as to reduce their risk of completed suicide. We reviewed previously published international community epidemiological studies examining help‐seeking for suicidal thoughts or self‐harm in young people up to the age of 26. The studies confirm that the majority of these young people do not seek professional help, and this includes seeking medical help after an overdose. The majority of young people studied do, however, seek help from social networks that most commonly are peers. Factors influencing and barriers to help‐seeking are discussed and highlight a need for further research into the role that peers and family play in the help‐seeking process for young people with suicidal thoughts or self‐harm.     

Under the volcano: varieties of anger and their transformation

This paper seeks to illustrate the ambiguity of the affect of 'anger' which masks a number of subtly different emotions observable in clinical work. The author differentiates between anger, rage and hatred in terms of the dialectical relationship between ego and self and pays particular attention to why it is that for some patients, experiences of anger may be harnessed creatively into development, whereas for others, they remain self destructive. Using illustrations from work with two patients in analysis, the author describes how a persistent grievance originating in the earliest stages of life is linked with hatred and can lead to a defensive self structure. It is suggested that the clues to the presence of a grievance and to its potential transformation are likely to be observable first in the analyst's countertransference in the form of an all-embracing emotional strait jacket. Analysts' capacity to tolerate their own hatred is crucial to the transformation of a patient's grievance.     

The effects of collective anger and fear on policy support in response to terrorist attacks

ABSTRACT

Both correlational and experimental studies examined how perceived emotional responses of the majority of Americans to 9/11 affect individuals’ support for government counter-terrorism policies (i.e., military intervention, anti-immigration, restricting civil liberties). Study 1 found associations between perceived collective emotions (i.e., anger, fear) and individuals’ own corresponding emotions and those between perceived collective anger and counter-terrorism policy support. Individuals’ own anger mediated the associations of collective anger with policy support. Using experimental manipulations, Study 2 showed that collective anger had a significant effect on individuals’ own anger and one significant and two marginal effects on counter-terrorism policy support. Individuals’ own anger mediated one of the marginal effects of collective anger on policy support. Implications of these findings are discussed in the context of terrorist threat.     

Linking Emotion to the Conflict Face‐Negotiation Theory: A U.S.–China Investigation of the Mediating Effects of Anger,Compassion, and Guilt in Interpersonal Conflict

This study linked emotion to the theoretical assumptions of the face‐negotiation theory and probed the critical role of anger, compassion, and guilt in understanding the complex pathways of their relationships with self‐construal, face concerns, and conflict styles in U.S. and Chinese cultures. Results showed that anger was associated positively with independent self‐construal, self‐face concern, and the competing style, and compassion was associated positively with interdependent self‐construal, other‐face concern, and the integrating, compromising, and obliging styles. Guilt was related positively with interdependent self‐construal and the obliging style in the United States, and with interdependent self‐construal and the avoiding style in China. Overall, emotion mediated the effects of self‐construal and face concerns on conflict styles in both cultures, but cultural differences also emerged.     

愤怒和悲伤情绪对助人决策的影响:人际责任归因的作用

基于具体情绪理论——评价倾向框架理论(ATF),采用两项研究考察负性情绪愤怒和悲伤对助人决策的影响,并探究人际责任归因在这一关系中的作用。两项研究均采用自传体情绪记忆任务诱发情绪,研究一中自变量情绪为组间变量,包括愤怒、悲伤和中性三个水平,因变量助人决策操作为为他人花费时间;研究二中自变量1为组间变量情绪,包括愤怒和悲伤,自变量2为组内变量人际责任归因,操作为模糊归因、不可控的情景归因、可控的自我归因三种情境,因变量助人决策操作为为他人花费金钱。结果发现:(1)与愤怒情绪相比,悲伤情绪下个体为他人花费的时间和捐助的金钱更多;(2)在模糊的人际责任归因条件下,悲伤个体会比愤怒个体捐助更多的钱。研究表明:同为负性情绪的愤怒和悲伤在助人决策上的作用不同,悲伤个体比愤怒个体做出更多的助人决策;人际责任性归因会影响附带情绪和助人决策的关系。研究结论有助于理解附带情绪对助人决策的影响,进一步丰富并延伸ATF理论的证据和领域,对发挥情境中人际责任归因在助人决策中的作用具有一定的现实意义。     

Double Binds,Unhealing Wounds: Discussion of “Airless Worlds: The Traumatic Sequelae of Identification with Parental Negation”

In his “Airless Worlds” paper, Steven Stern (this issue) is pinpointing and articulating what the author of this discussion has found to be one of the most challenging problems in working with certain psychotherapy patients – the relentlessly enduring obsession some traumatized people have with their traumatizing parent. In an agonized expression of disorganized attachment, these patients are held hostage by their unrelenting anger with and despair about the “negating” parent they have or had. Stern vividly describes how the negated, toxically objectified adult child, trapped in an externally derived identification, cannot mourn the tragedy of not having (or not having had) an affirming parent. The author extends Stern’s generative thinking to include reflections on the role of psycho-education in clinical work with this group; and further ways of helping these patients develop a durable experience of a self of their own.     

Expressions of emotional distress in active duty military personnel with mild traumatic brain injury: A qualitative content analysis

Service members (SMs) who sustain traumatic brain injury (TBI) during deployment have increased risk for mental health issues. Mental health treatment can be challenging in military settings where treatment seeking is often stigmatized. Adequate care relies on accurate interpretations of SMs’ verbal accounts of distress, but little is known about how SMs, embedded in a culture that values resilience and self-reliance, relay emotional distress. We performed qualitative analyses of recordings from a telephone-based intervention with 25 SMs who sustained deployment-related mild TBI (mTBI) to elucidate thematic and dialectal patterns. Consistent with our expectations, SMs rarely used explicit depressive terms while discussing their emotional distress. More prevalent was language suggestive of an overarching theme of loss of control, whereby SMs’ stress, anxiety, and anger were often attributable to SMs’ perceptions that they had incomplete jurisdiction over their own lives. This study may help mental health providers improve engagements with SMs and Veterans, preventing misunderstandings and even improper diagnoses or referrals that could result from a strict reliance on the more customary expressions of distress.     

When does anger evoke self‐interest and fairness motives? The moderating effects of perceived responsibility for needs

Research has repeatedly demonstrated that anger evokes both self‐interest and fairness motives, but it is unclear what factors determine the evocation of these motives. We examined the idea that the type of relationship, indexed by the perceived responsibility for a partner's needs, moderates the effect of anger on self‐interest and fairness motives by constructing the following hypotheses: Participants will be motivated to protect their self‐interests when they feel anger toward an other who they perceive has the responsibility for needs, while this will not be the case when they feel anger toward an other who they do not perceive has a responsibility for needs (Hypothesis 1), and participants will be motivated to restore fairness regardless of whether the target of anger has a responsibility for needs or not (Hypothesis 2). The Japanese participants in this study rated their anger experiences in terms of the intensity of angry feelings, the perception of responsibility of the other for their own needs, the closeness of the relationship prior to the experience of anger, and the motives that were evoked. Regression analysis supported both hypotheses, implying that concerns related to self‐interest in close relationships reflect the desire for the maintenance of these relationships.     

Perceptions of the Onset Controllability of AIDS and Helping Judgments: An Attributional Analysis1

Weiner's attributional model of helping behavior is used to examine the relationship between the perceived controllability of the onset of AIDS, the affective reactions of pity and anger, and helping judgments. In this model, the effect of the perceived controllability of another person's need on helping is mediated by pity and anger. In the present study, respondents read one of five scenarios describing a friend who had just been diagnosed with AIDS. The cause of the disease was manipulated in the scenarios. Knowledge about HIV transmission measures and respondent's gender were added as control variables to the original model, which was tested by using path analysis. The findings partially support Weiner's model. The effect of the perceived onset controllability of AIDS on helping judgments was mediated by pity, but not by anger. Respondents' anger toward a friend with AIDS did not inhibit help-giving.     

Meta-perception for pathological personality traits: do we know when others think that we are difficult?

The self allows us to reflect on our own behavior and to imagine what others think of us. Clinical experience suggests that these abilities may be impaired in people with personality disorders. They do not recognize the impact that their behavior has on others, and they have difficulty understanding how they are seen by others. We collected information regarding pathological personality traits--using both self and peer report measures--from groups of people who knew each other well (at the end of basic military training). In previous papers, we have reported that agreement between self-report and peer-report is only modest. In this paper, we address the question: Do people know that others disagree with their own perceptions of themselves? We found that expected peer scores predicted variability in peer report over and above self-report for all 10 diagnostic traits. People do have some incremental knowledge of how they are viewed by others, but they do not tell you about it unless you ask them to do so; the knowledge is not reflected in ordinary self-report data. Among participants who expect their peers to describe them as narcissistic, those who agree with this assessment are viewed as being less narcissistic by their peers than those who deny being narcissistic. It therefore appears that insight into how one is viewed by others can moderate negative impressions fostered by PD traits.