Ambivalence Over Emotional Expression and Psychological Weil-Being Among Rheumatoid Arthritis Patients and Their Spouses1

Associations between ambivalence over emotional expression and psychological well-being among rheumatoid arthritis patients and their spouses were investigated. Sixty-nine couples completed questionnaires assessing ambivalence over emotional expression, emotional expressiveness, psychological well-being, and strategies used in coping with arthritis. Associations between the patient's ambivalence and psychological well-being were stronger for those married to a highly ambivalent spouse, although this pattern of results was not found for spouses. Lower psychological well-being among more ambivalent spouses, and to a lesser extent patients, could be partially explained by their greater use of passive and distancing coping strategies. Results emphasize the importance of taking a dyadic approach to the study of psychological functioning among chronically ill patients and their spouses.     

Alterity in Simone de Beauvoir and Emmanuel Levinas: From Ambiguity to Ambivalence

This article is meant to stage an encounter, a kind of rendezvous, between Emmanuel Levinas and Simone de Beauvoir regarding how alterity seems to enable an ethical relation for Levinas while closing one for Beauvoir. I will argue that Beauvoir's reading of Levinas on “the other” is not a charitable one, and the ethical ambivalence in Levinas's notion of alterity can motivate the praxis Beauvoir seeks for undoing social forms of oppression. I will start with Beauvoir's interpretation of alterity as “feminine otherness” in Levinas's ethics that, for her, originates in the violent perspective of male privilege. Then I will move to Levinas's response to this critique in a set of interviews with Philip Nemo, and to consideration of how a more charitable reading of alterity, understood as a sort of ambivalence in the structure of subjectivity, creates a close proximity between Levinas's and Beauvoir's ethics of action. I contend that both Beauvoir and Levinas respectively developed their ethics of action, either of ambiguity or of ambivalent alterity, in order to free thought from the absolute seriousness with which normative standards are held.     

Contextual Sources of Ambivalence

When will people become ambivalent about politics? One possibility is that the roots of ambivalence lie within the individual, with differences in political knowledge and attitude strength predicting whether a person internalizes the conflicts of politics. Alternately, attitudinal ambivalence could result from structural differences in the way political choices are presented in the wider political environment. We explore the degree to which different environments promote or limit ambivalence using a matching approach in conjunction with a set of multilevel models. We find that campaign environments can induce candidate ambivalence. In presidential elections, campaign efforts promote ambivalence most when competition between partisan campaign efforts is high. In House elections, campaign spending has a direct effect on levels of candidate ambivalence, where a candidate's spending decreases ambivalence about that candidate and increases ambivalence about opponents.     

Ambivalence,prejudice and negative behavioural tendencies towards out-groups: The moderating role of attitude basis

Two experiments explored the relations between prejudice (suppression), (cognitive) ambivalence and negative behavioural tendencies towards out-groups. The current work argues that expressing out-group ambivalence based on cognitive, but not affective, information is a strategy to justify one's otherwise suppressed prejudice, which may ultimately “cover” the discriminatory nature of out-group-directed negative behavioural tendencies. Two experiments show that (1) participants evaluating the out-group in a normative context inducing prejudice suppression are more likely to self-report ambivalent beliefs rather than ambivalent emotions concerning the out-group as compared with participants whose prejudice expression is induced and (2) high-prejudice participants compared with low-prejudice participants are more prone to out-group-directed negative behavioural tendencies when these latter are self-reported after the expression of ambivalent beliefs but not ambivalent emotions concerning the out-group, and when the expression of their prejudicial evaluations is salient but not when it is not. In light of the extent to which ambivalent attitudes towards out-groups are often seamlessly integrated into public discourse, the implications of the findings are discussed not only for intergroup research but also at the societal level.     

Heidegger on Animality and Anthropocentrism

Throughout his writings, Heidegger's view of animals is ostensibly anthropocentric, defining them as deficient in relation to human beings. His most extensive analysis of animality, found in the 1929–1930 lecture course entitled The Fundamental Concepts of Metaphysics, seems to be a clear example of this anthropocentrism, defining the animal as poor in world in opposition to the human being's world-forming character. Nevertheless, Heidegger is explicitly ambivalent regarding the anthropocentric implications of this conception of animality. This paper examines Heidegger's articulation of the notion of world-poverty as a distinct form of negativity, its implications for the question concerning Heidegger's anthropocentrism, as well as his ambivalence with regard to this question.     

Minority influence: the role of ambivalence toward the source

According to literature on social influence, a minority source may indirectly influence group members by fostering ambivalent reactions. Two studies were carried out in order to provide empirical support for this theoretical assumption. In Study 1 participants (n = 133), were exposed to a counter‐attitudinal minority message and ambivalence was manipulated by facilitating the accessibility of either ambivalent (positive and negative) or univalent (positive or negative) thoughts toward the source. We predicted and found more indirect influence in ambivalent condition than in univalent conditions. No effect of ambivalence on direct influence was found. In Study 2 (n = 127), ambivalence was measured and two possible antecedents of ambivalence, consistency of the minority and personal relevance of the topic for participants, were taken into account. Findings suggest that ambivalence mediates the effects of the two factors on indirect influence. In sum, these studies provide evidence of the importance of ambivalence in minority influence context, an early assumption that was still lacking in strong empirical support. Copyright © 2007 John Wiley & Sons, Ltd.     

Ambivalence, discomfort, and motivated information processing

In two studies we examined the nature and consequence of ambivalent attitudes. In the first study, we assessed whether holding ambivalent attitudes was aversive, and tested whether this aversion was resolved through biased information processing. To do this we manipulated participants’ attributions of the discomfort associated with an ambivalent message through a pill manipulation (tense vs. relaxed). Participants who attributed their discomfort to their ambivalence reported more negative emotions and generated more one-sided thoughts than participants who attributed their discomfort to the pill. In the second study, we examined the conditions necessary for ambivalence reduction. Results suggest that people spontaneously engage in biased information processing in order to resolve their ambivalence.     

On Being Wholeheartedly Ambivalent: Indecisive Will,Unity of the Self,and Integration by Narration

In this paper, I want to discuss the relation between ambivalence and the unity of the self. I will raise the question whether a person can be both ambivalent about his own will and nevertheless be wholehearted. Since Harry Frankfurt’s theory is my main point of reference, I briefly introduce his account of the will and the reasons for his opposition towards ambivalence in the first section. In the second section, I analyse different interpretations of ambivalence. In the third section, I provide a narrative account of a diachronic integration of the self that allows for the integration of volitional ambivalence. Finally, I scrutinise different meanings of the unity of the self, since disintegration, not ambivalence, seems to be bad for us. I conclude that persons can indeed be wholeheartedly ambivalent.     

Attitudinal ambivalence and message-based persuasion: motivated processing of proattitudinal information and avoidance of counterattitudinal information

Attitudinal ambivalence has been found to increase processing of attitude-relevant information. In this research, the authors suggest that ambivalence can also create the opposite effect: avoidance of thinking about persuasive messages. If processing is intended to reduce experienced ambivalence, then ambivalent people should increase processing of information perceived as proattitudinal (agreeable) and able to decrease ambivalence. However, ambivalence should also lead people to avoid processing of counterattitudinal (disagreeable) information that threatens to increase ambivalence. Three studies provide evidence consistent with this proposal. When participants were relatively ambivalent, they processed messages to a greater extent when the messages were proattitudinal rather than counterattitudinal. However, when participants were relatively unambivalent, they processed messages more when the messages were counterattitudinal rather than proattitudinal. In addition, ambivalent participants perceived proattitudinal messages as more likely than counterattitudinal messages to reduce ambivalence, and these perceptions accounted for message position effects on amount of processing.     

Conscious Ambivalence

Although ambivalence in a strict sense, according to which a person holds opposed attitudes, and holds them as opposed, is an ordinary and widespread phenomenon, it appears impossible on the common presupposition that persons are either unitary or plural. These two conceptions of personhood call for dispensing with ambivalence by employing tactics of harmonizing, splitting, or annulling the unitary subject. However, such tactics are useless if ambivalence is sometimes strictly conscious. This paper sharpens the notion of conscious ambivalence, such that the above tactics cannot be applied to ordinary moments of explicit and clear ambivalent consciousness. It is shown that such moments reveal ambivalence as an attitude that is part of human life. The argument employs three features of consciousness that together capture its outgoing character (a notion that combines intentionality and self-consciousness). In the last section some of the implications of conscious ambivalence for consciousness and the mind are clarified as the analysis of conscious ambivalence in this paper is compared with Hume’s and John Barth’s phenomenalist conceptions.     

Sometimes You Feel Like a Nut, Sometimes You Don't: Citizens' Ambivalence About Abortion

Recent research has recognized that many people simultaneously hold positive and negative attitudes about important political issues. This paper reviews the concept of attitudinal ambivalence and introduces a survey measure of ambivalence adapted from the experimental literature. An analysis of two statewide telephone surveys of Florida voters reveals that (1) a number of voters have ambivalent attitudes about abortion rights; (2) the amount of ambivalence varies according to the circumstances (elective versus traumatic) under which an abortion is obtained; (3) ambivalence about elective abortions is essentially unrelated to ambivalence about traumatic abortions; (4) voters who support abortion rights are more ambivalent about elective abortions than about traumatic abortions, whereas the pattern is reversed for abortion rights opponents; and (5) extreme views in support of or opposition to abortion rights can sometimes mitigate the amount of ambivalence felt by voters.     

Swindell,Frankfurt, and ambivalence

J.S. Swindell has argued that Harry Frankfurt's analysis of ambivalence is ambiguous and that it fails to do justice to the full range of this psychological phenomenon. Building on her criticism of Frankfurt, Swindell offers an analysis of ambivalence which is supposed to clarify ambiguities in Frankfurt's analysis and reveal varieties of ambivalence that Frankfurt's analysis allegedly overlooks. In this brief reply, I argue that Frankfurt's analysis of ambivalence is neither ambiguous nor objectionably narrow. I conclude with remarks on Swindell's analysis of the relationship between ambivalence and weakness of the will.     

Play,Idleness and the Problem of Necessity in Schiller and Marcuse

The central concern of this paper is to explore the efforts of Schiller's post-Kantian idealism and Marcuse's critical theory to develop a new conception of free human experience. That conception is built on the notion of play. Play is said to combine the human capacities for physical pleasure and reason, capacities which the modern world has dualized. Analysis of their respective accounts of play reveals its ambivalent form in the work of both philosophers. Play supports the ideal of ‘freedom from necessity’, understood as a release from all external constraint. But it also appears to serve as a model for ‘freedom as a higher necessity’. In the case of Schiller, the ambivalence encompasses idle play and an obligation to make ourselves worthy of freedom. For Marcuse, play represents a kind of libidinal idleness while also underpinning a non-alienated conception of labour.     

In Defense of Ambivalence and Alienation

In this paper, I argue against certain dogmas about ambivalence and alienation. Authors such as Harry Frankfurt and Christine Korsgaard demand a unity of persons that excludes ambivalence. Other philosophers such as David Velleman have criticized this demand as overblown, yet these critics, too, demand a personal unity that excludes an extreme form of ambivalence (“radical ambivalence”). I defend radical ambivalence by arguing that, to be true to oneself, one sometimes needs to be radically ambivalent. Certain dogmas about alienation are even more entrenched. Allen Wood’s entry on “alienation” in the Oxford Companion to Philosophy begins as follows: “A psychological or social evil, characterized by one or another type of harmful separation, disruption or fragmentation, which sunders things that belong together.” I think that it is not true that self-alienation is necessarily “harmful.” I argue that radical ambivalence is a form of self-alienation. Thus, because faithfulness to oneself sometimes requires radical ambivalence, to be true to oneself, one sometimes needs to be alienated from oneself.     

Steering sheep: How expressed emotional ambivalence elicits dominance in interdependent decision making contexts

This research proposes that expressed emotional ambivalence elicits greater dominance in observers than expressed happiness or anger because ambivalence conveys deliberation and therefore submissiveness. Four laboratory studies yielded convergent findings across different measures of dominance and manipulations of emotional expressions (videos and vignettes). Study 1 showed that participants can identify the expression of tension and conflict as ambivalence and can reliably distinguish ambivalence expressions from the expression of a related emotion (sadness), as well as unrelated emotions (happiness and anger). Study 2 showed that participants intended to dominate the ambivalent partner significantly more than the happy, angry, or non-emotional partner. Study 3 provides evidence that negotiators dominated the ambivalent partner because they perceived the ambivalent partner as more deliberative, and thus submissive. Study 4 confirmed - using a different manipulation of ambivalence - that expressed ambivalence leads to perceived submissiveness because it suggests greater deliberation.     

危机应对策略对消费者矛盾态度和购买意愿的影响

采用2×2两因素被试间实验设计探讨初始矛盾态度及危机应对策略对消费者矛盾态度和购买意愿的影响。结果表明:当消费者初始矛盾态度水平较低时更可能受辩解策略的影响,从而使其负面态度和矛盾态度下降; 当消费者初始矛盾态度水平较高时更可能受和解策略的影响,从而使其负面态度和矛盾态度下降; 正面态度/负面态度可以显著正向/负向预测消费者的购买意愿,矛盾态度在其中起调节作用,即矛盾态度水平越高,正面/负面态度与购买意愿之间关系的不确定性越高。     

Ambivalence and Response Amplification Toward Native Peoples1

This study determined whether ambivalence toward Native peoples would result in amplified, or polarized, responses to members of the group, as assessed in terms of both general attitudes and social policy endorsements. In addition, it examined whether priming would mediate these effects, based on the notion that ambivalent attitudes contain both positive and negative dimensions that may be activated at different times. Induction of different mood states was used as an indirect priming manipulation. One hundred thirty-eight Canadian participants completed measures of ambivalence toward Native peoples and Canadians. One week later, these participants underwent a positive, neutral, or negative mood induction procedure. They then indicated their attitudes toward Native peoples and Canadians, and responded to social policy questions involving both groups. Participants who were highly ambivalent or not ambivalent toward Native peoples were retained for analysis; participants generally displayed low ambivalence toward Canadians. It was predicted and the results confirmed that only participants who were ambivalent toward Native peoples would display a relative response amplification effect: a greater difference between positive and negative mood states in their responses to Native peoples than in their responses to Canadians.     

Ready,Set, Go: The Transtheoretical Model of Change and Motivational Interviewing for “Fringe” Clients

The author explores the applicability of the Transtheoretical Model of Change (TTM) and motivational interviewing (MI) as a collaborative approach in counseling “resistant” or ambivalent clients. The TTM and MI provide an empirically tested framework for employment counselors to assess and empower clients who are often labeled resistant or ambivalent (e.g., youth, mandated clients, street workers, single parents) about readiness for change. Together, the TTM and MI focus counselors to accept clients' current levels of readiness and intrinsic motivation, thereby supporting clients in the effort to reduce their ambivalence. Examples are given of how the TTM and MI may be practiced.     

Rhythm and Semiotic Structures of Long-Term Ambivalence in the Dialogical Self: Eating Disorder and Recovery Voices

Ambivalence in the dialogical self is conceptualized as resistance to change. The cyclic processes that characterize ambivalence are seen to maintain a balance between opposing voices, producing dynamic stability in the self-system. What has not been incorporated in the study of ambivalence so far is consideration of structural levels from which the opposing voices are speaking. This prompted the present case study of long-term eating disorder ambivalence, which joins a consideration of semiotic system structure with process. In interviews with a young woman conducted over a three-year period, cyclic processes of eating disorder and recovery voices were pervasive, yet structural analysis of the subsystems and their transactions suggested that change was actually occurring in this presumably change-resistant system, pointing to a need for reconceptualizing ambivalent systems in relation to development.