Envy and us

Within emotion theory, envy is generally portrayed as an antisocial emotion because the relation between the envier and the rival is thought to be purely antagonistic. This paper resists this view by arguing that envy presupposes a sense of us. First, we claim that hostile envy is triggered by the envier's sense of impotence combined with her perception that an equality principle has been violated. Second, we introduce the notion of “hetero‐induced self‐conscious emotions” by focusing on the paradigmatic cases of being ashamed or proud of somebody else. We describe envy as a hetero‐induced self‐conscious emotion by arguing (a) that the impotence felt by the subject grounds the emotion's self‐reflexivity and (b) that the rival impacts the subject's self‐assessment because the rival is framed by the subject as an in‐group member. Finally, we elaborate on the asset at stake in envy. We contend that this is esteem recognition: The envier covets the esteem that her reference group accords to the rival. Because, in envy, the subject conceives of herself as member of a group to which the other is also understood to belong, we conclude that envy is a social emotion insofar as it presupposes a sense of us.     

The role of self-evaluation and envy in schadenfreude

In this article we address why and when people feel schadenfreude (pleasure at the misfortunes of others) in both interpersonal and intergroup contexts. Using findings from our own research programmes we show that schadenfreude is intensified when people are chronically or momentarily threatened in their self-worth, whereas it is attenuated when their self-evaluation is boosted; that malicious envy, but not benign envy, intensifies pleasure at the misfortunes of others; that these emotional responses are manifested in intergroup contexts via the same mechanisms; and that mere stereotypes, in the absence of any interaction or overt competition, are sufficient to elicit schadenfreude via such mechanisms. Together, these findings suggest that self-evaluation and envy both play an important role in evoking schadenfreude; people feel pleasure at the misfortunes of others when these misfortunes provide them with social comparisons that enhance their feelings of self-worth or remove the basis for painful feelings of envy.     

Dislike and Envy as Antecedents of Pleasure at Another's Misfortune

Previous research related to pleasure at another's misfortune has focused on the role of envy and competition in inducing such feelings. Additionally, some views assume that this emotion is restricted to mild misfortunes. In this paper, we propose that other-directed negative emotions (e.g., dislike and anger), independent of envy, can give rise to pleasure at another's misfortune and the misfortune can be severe when these other emotions are causal. In addition to providing support for this view in three studies, pleasure at another's misfortune was also associated with different factors when other-directed negative emotions as opposed to envy served as its eliciting condition. For example, given that dislike caused pleasure at another's misfortune, the misfortune was more likely to be perceived as deserved, any misfortune was pleasing, and the observer was more reluctant to help than given envy as the cause.     

Envy mediates the relation between low academic self-esteem and hostile tendencies

In previous research, there has been little discussion about mediators or moderators that affect the negative relation between self-esteem and hostile tendencies. In the current article, we propose a model in which envy mediates that relation in the academic context. Across three studies, with correlational (N₁ = 303), experimental (N₂ = 76), and round-robin designs (N₃ = 330), results revealed that academic self-esteem indirectly influenced hostile tendencies through envy. In Studies 2 and 3, the indirect effect was moderated by the performance context. Results suggest that individuals with low academic self-esteem may exhibit hostile tendencies because of feelings of envy, especially in highly competitive contexts. Findings are discussed with respect to theoretical implications for research on personality and interpersonal perceptions.     

Why envy outperforms admiration

Four studies tested the hypothesis that the emotion of benign envy, but not the emotions of admiration or malicious envy, motivates people to improve themselves. Studies 1 to 3 found that only benign envy was related to the motivation to study more (Study 1) and to actual performance on the Remote Associates Task (which measures intelligence and creativity; Studies 2 and 3). Study 4 found that an upward social comparison triggered benign envy and subsequent better performance only when people thought self-improvement was attainable. When participants thought self-improvement was hard, an upward social comparison led to more admiration and no motivation to do better. Implications of these findings for theories of social emotions such as envy, social comparisons, and for understanding the influence of role models are discussed.     

妒忌:一种带有敌意的社会情绪

妒忌是个体因为意识到别人拥有自己所缺乏的优势时体验到的一种消极感受,表现为自卑、敌意和怨恨的一种混合情绪,包括特质和状态两种界定角度.相似性、自我相关是妒忌的近因,资源竞争则是妒忌的远因,前扣带皮层、腹侧纹状体和腹中侧前额叶是妒忌加工和识别的相关脑区.妒忌影响人们的身心健康、攻击行为、道德行为、幸灾乐祸、亲社会性以及业绩表现.未来研究可以在善意妒忌、内在机制、进化视角、文化差异等方面进一步扩展.     

Interesting Things and Curious People: Exploration and Engagement as Transient States and Enduring Strengths

Curiosity, interest, and intrinsic motivation are critical to the development of competence, knowledge, and expertise. Without a mechanism of intrinsic motivation, people would rarely explore new things, learn for its own sake, or engage with uncertain tasks despite feelings of confusion and anxiety. This article explores two sides of interest: momentary feelings (the emotion of interest) and enduring traits (the character strength of curiosity). Recent theories in emotion psychology can explain why and when people experience feelings of interest; recent research has illuminated the role of curiosity in cultivating knowledge, meaning in life, close relationships, and physical and mental resilience. The problem for future research – and for social and personality psychology more generally – is how to bridge the dynamics of everyday experience with stable, lifespan aspects of personality.     

The Moral Value of Envy

It is common to think that we would be morally better people if we never felt envy. Recently, some philosophers have rejected this conclusion by arguing that envy can often be directed toward unfairness or inequality. As such, they conclude that we should not suppress our feelings of envy. I argue, however, that these defenses only show that envy is sometimes morally permissible. In order to show that we would not be better off without envy, we must show how envy is not merely morally permissible, but morally valuable. Here I provide a defense of envy's moral value. I argue that feelings of envy are integral to the value that moral agents place on the goods and talents that they judge to be central to a worthwhile life.     

When envy leads to schadenfreude

Previous research has yielded inconsistent findings concerning the relationship between envy and schadenfreude. Three studies examined whether the distinction between benign and malicious envy can resolve this inconsistency. We found that malicious envy is related to schadenfreude, while benign envy is not. This result held both in the Netherlands where benign and malicious envy are indicated by separate words (Study 1: Sample A, N = 139; Sample B, N = 150), and in the USA where a single word is used to denote both types (Study 2, N = 180; Study 3, N = 349). Moreover, the effect of malicious envy on schadenfreude was independent of other antecedents of schadenfreude (such as feelings of inferiority, disliking the target person, anger, and perceived deservedness). These findings improve our understanding of the antecedents of schadenfreude and help reconcile seemingly contradictory findings on the relationship between envy and schadenfreude.     

The role of self-esteem in the experience of envy

It is the thesis of this paper that although analysts have always recognized that narcissistic injury may trigger envious feelings, the significance of self-esteem as both a motivator and response to envious feelings has not yet been sufficiently explored. Traditional drive-defense or object instinctual explanations tend to diminish awareness of the importance of self-esteem in the experience of envy. The focus on drives or repetition of early patterns of object relations does not always take into account the significance of the cycle in which damaged self-esteem leads to envy, the component parts of which may cause further damage to self-esteem, leading to more envy, and so on. I am suggesting that it is often an attempt to avoid painful injury to one's self-esteem, as well as the related attempt to maintain a positively colored sense of self, and not a repression of drives or a repetition of some aspect of early object relationships which must be understood in order to fully comprehend both feelings of envy and the need to keep such feelings out of conscious awareness.     

Belief and feeling: evidence for an accessibility model of emotional self-report

This review organizes a variety of phenomena related to emotional self-report. In doing so, the authors offer an accessibility model that specifies the types of factors that contribute to emotional self-reports under different reporting conditions. One important distinction is between emotion, which is episodic, experiential, and contextual, and beliefs about emotion, which are semantic, conceptual, and decontextualized. This distinction is important in understanding the discrepancies that often occur when people are asked to report on feelings they are currently experiencing versus those that they are not currently experiencing. The accessibility model provides an organizing framework for understanding self-reports of emotion and suggests some new directions for research.     

How mindfulness affects benign and malicious envy from the perspective of the mindfulness reperceiving model

At present, mindfulness is a hotspot in psychological research. Mindfulness is an effective tool that enables people to effectively inhibit negative emotions. Previous studies have shown that envy is a typical negative emotion; however, envy can be divided into two completely different types: benign envy and malicious envy. The question then arises, how does mindfulness affect both types of envy? Using a mindfulness reperceiving model, we explored the effect of mindfulness on these two different types of envy and on the mediating mechanism of psychological resilience. To accomplish this, we recruited 676 Chinese undergraduates to complete the Mindful Attention Awareness Scale (MAAS), the Benign and Malicious Envy Scale (BEMAS) and the Connor-Davidson Resilience Scale (CD-RISC). The results we obtained showed that mindfulness and psychological resilience significantly and negatively predicted malicious envy and that psychological resilience played a partially mediating role in the relationship. In addition, the results showed that there was no significant effect between mindfulness and benign envy; however, psychological resilience can significantly and positively predict benign envy and played a completely mediating role between mindfulness and benign envy. These results effectively extend theories based on the mindfulness reperceiving model while also being important for promoting benign envy and inhibiting malicious envy in terms of improving mindfulness and psychological resilience.     

Envy divides the two faces of narcissism

In this article, we test psychodynamic assumptions about envy and narcissism by examining malicious envy in the context of narcissistic grandiosity and vulnerability. In Study 1, students (N = 192) and community adults (N = 161) completed trait measures of narcissism, envy, and schadenfreude. In Study 2 (N = 121), participants relived an episode of envy, and cognitive‐affective components of envy were examined in the context of both self‐ and informant reports of their envy and narcissism. In Study 3 (N = 69), narcissism was linked to reports of envy covertly induced in the laboratory. Vulnerable narcissism was strongly and consistently related to dispositional envy and schadenfreude (Studies 1–2), as well as to all cognitive‐affective components of envy (Study 2). Furthermore, it facilitated envy and schadenfreude toward a high‐status peer (Study 3). Grandiose narcissism was slightly negatively related to dispositional envy (Studies 1–2), and it did not predict informant reports of envy or cognitive‐affective components of the emotion (Study 2). Finally, it did not exacerbate envy, hostility, or resentment toward a high‐status peer (Study 3). The results suggest envy is a central emotion in the lives of those with narcissistic vulnerability and imply that envy should be reconsidered as a symptom accompanying grandiose features in the diagnosis of narcissistic personality disorder.     

社交网站使用与妒忌:向上社会比较的中介作用及自尊的调节作用

采用方便抽样法对630名具有社交网站使用经验的大学生进行问卷调查,探讨社交网站使用对妒忌的影响,以及向上社会比较、自尊在其中的作用机制。结果表明:(1)社交网站使用显著正向预测妒忌;(2)向上社会比较在社交网站使用与妒忌之间起部分中介作用;(3)该中介效应受到自尊的调节。具体来说,相对于高自尊大学生,低自尊大学生的向上社会比较产生更多妒忌。     

Attachment‐related differences in secrecy and rumination in romantic relationships

The study examined attachment‐related predispositions and patterns of cognition and emotion that contribute to different secret‐keeping experiences. Participants (n = 380) reported on their secret keeping, rumination, attachment anxiety, and attachment avoidance via online questionnaires. Results showed that both anxiety and avoidance were positively associated with keeping a secret from a romantic partner, while only avoidance was associated with a greater total number of secrets kept. The association between avoidance and rumination was partially mediated by perceptions of a partner's ownership rights to the secret and guilt for keeping the secret, such that those who were highly avoidant were less likely to perceive a partner's ownership rights. Finally, highly anxious participants reported higher levels of rumination, which were mediated by feelings of guilt for keeping a secret. The study extends research on the link between secrecy and rumination by offering a theoretical account based on attachment for why some people are more likely to ruminate about their secrecy than others.     

To Have and to Hold: Thoughts on Admiration/Envy: Commentary on Paper by Joye Weisel-Barth

Using the author's definition of “envy,” I try to separate out fleeting feelings of envy that lead to “admiration” from very disturbing feelings of envy that have to remain hidden because they are so shameful. I try to explore the reasons why it is so unlikely that analysts will feel envy of their patients no matter how rich and famous they may be. Instead, I try to show that this really is a paper on “admiration” and quote the relevant literature on how to distinguish these two affects. A careful reading of the case material shows that the analyst's admiration of her patient's artwork served a very positive role in the treatment of a severely narcissistic man whose self-esteem had plummeted after suffering several losses. It seemed that by being a “container” and “self-object” for a long period, the analyst was able to rescue pieces of the patient's self that he felt were falling through a “colander.” The case is also used as an example of some of the work that started in the 1970s about how to work with narcissistic and nonclassical cases in a noninterpretative manner.     

Analyst Envy in Working With an Artist: Four Scenes

The paper describes a rich analytic relationship with an artist patient in which countertransference feelings of envy surfaced. The analyst's examination of her envy led to a review and reassessment of the concept of envy in psychoanalysis. I propose here that envy is a complex affect that moves on a continuum from a fairly benign combination of admiration and desire to more malignant emotional states, described by Melanie Klein and her followers. Malignant envy may lead to anger, fury, and murderous rage. A more benign form of envy, which emerged for the analyst in the treatment, resulted in psychic support for and validation of the patient as well as a shift in personal identifications and new motivational directions for the analyst.     

Burning With Envy? Dispositional and Situational Influences on Envy in Grandiose and Vulnerable Narcissism

Research on narcissism and envy suggests a variable relationship that may reflect differences between how vulnerable and grandiose narcissism relate to precursors of envy. Accordingly, we proposed a model in which dispositional envy and relative deprivation differentially mediate envy's association with narcissistic vulnerability, grandiosity, and entitlement. To test the model, 330 young adults completed dispositional measures of narcissism, entitlement, and envy; one week later, participants reported on deprivation and envy feelings toward a peer who outperformed others on an intelligence test for a cash prize (Study 1) or earned higher monetary payouts in a betting game (Study 2). In both studies, structural equation modeling broadly supported the proposed model. Vulnerable narcissism robustly predicted episodic envy via dispositional envy. Entitlement—a narcissistic facet common to grandiosity and vulnerability—was a significant indirect predictor via relative deprivation. Study 2 also found that (a) the grandiose leadership/authority facet indirectly curbed envy feelings via dispositional envy, and (b) episodic envy contributed to schadenfreude feelings, which promoted efforts to sabotage a successful rival. Whereas vulnerable narcissists appear dispositionally envy‐prone, grandiose narcissists may be dispositionally protected. Both, however, are susceptible to envy through entitlement when relative deprivation is encountered.     

Book review

This article suggests that envy is entwined with leadership in a number of complex and potentially problematic ways. It examines how aspects such as skill, power, authority, and prestige that are associated with leadership may evoke the envy of subordinates and colleagues. Envy may also be stirred up in the leader s family, friends, and colleagues outside the organization. Equally, leaders themselves may be prone to feeling envious of subordinates, colleagues, and others who they feel may threaten their position. Based on research using psychoanalytic concepts, it is suggested that because envy is so painful to bear it is often consigned to the unconscious, so that those who are envious are unaware or only partly aware of the extent and nature of their feelings. This can result in the subtle, indirect and often insidious expression of envy which undermines leadership and interferes with the effective running of the organization.     

Episodic Envy

Episodic envy, the unpleasant emotion resulting from a specific negative social comparison, is discussed. A new measure designed to assess it is developed, validated, and cross-validated in 3 studies. The implications of episodic envy are also examined. Results show that episodic envy is composed of a feeling component and a comparison component; and is different from unfairness, admiration, and competition. The feeling component is strongly correlated with negative emotional reactions (anxiety, depression, negative mood, hostility) and behavioral reactions (e.g., harming the other, creating a negative work atmosphere) to envy. The comparison component is correlated with behaviors intended to improve one's position in the organization. Episodic envy predicts reactions to envy above and beyond dispositional envy.