Group-Based Emotions: The Impact of Social Identity on Appraisals,Emotions, and Behaviors

Because group-based emotions are rooted in the social identity of the perceiver, we propose that group-based emotions should be sensitive to changes in this social identity. In three experiments, young women reported feeling more anger, fear, and disgust toward Muslims when their identity as women had been made salient, in comparison with various control conditions where their identity as young adults, as social sciences students, their personal identity, or no identity had been made salient. These effects were mediated by appraisals of intergroup threats. In Experiment 3, the salience of the woman social identity also increased intentions to avoid Muslims.     

Emotions evoked by the sound of music: characterization, classification, and measurement

One reason for the universal appeal of music lies in the emotional rewards that music offers to its listeners. But what makes these rewards so special? The authors addressed this question by progressively characterizing music-induced emotions in 4 interrelated studies. Studies 1 and 2 (n=354) were conducted to compile a list of music-relevant emotion terms and to study the frequency of both felt and perceived emotions across 5 groups of listeners with distinct music preferences. Emotional responses varied greatly according to musical genre and type of response (felt vs. perceived). Study 3 (n=801)--a field study carried out during a music festival--examined the structure of music-induced emotions via confirmatory factor analysis of emotion ratings, resulting in a 9-factorial model of music-induced emotions. Study 4 (n=238) replicated this model and found that it accounted for music-elicited emotions better than the basic emotion and dimensional emotion models. A domain-specific device to measure musically induced emotions is introduced--the Geneva Emotional Music Scale.     

Unleashing the Constructive Potential of Emotions: Some Critical Comments on Risk,Technology and Moral Emotions by Sabine Roeser

Science and Engineering Ethics -     

Liking, Arousal Potential, and the Emotions Expressed by Music

Previous research indicates that the specific emotions expressed by stimuli may be closely associated with their pleasing and arousing qualities, and this parallels psychomusicological research on the relationship between these two stimulus qualities. In light of this, the present research contends that the emotions expressed by musical stimuli are associated with their pleasing and arousing qualities. Sixty subjects rated 32 musical excerpts on 11-point scales representing the expression of eight specific emotions. Statistical analyses showed that these emotion ratings were predictable on the basis of 60 additional subjects' ratings of each excerpt in terms of 'liking' and 'arousal potential'. This indicates that ratings of liking and arousal potential are essentially similar to ratings of the specific emotions expressed by musical stimuli. These results are discussed in terms of the relationship between liking and arousal potential, and the implications that this may have for research on affective processes.     

Emotions,Attitudes, and Reasons

Our emotional faculties respond to successes, gains, advantages, threats, losses, obstacles, and other personally significant objects or situations, producing positive or negative evaluations of them according to their perceived import. Being an evaluative response is a feature that emotions share with paradigm attitudes (beliefs, intentions, judgments, etc.). However, recently philosophers have been reluctant to treat emotions as attitudes. The usual reasons given have to do with the automaticity of emotions and their occasional recalcitrance. In this article, I argue that these things shouldn't disqualify emotions from counting as genuine attitudes. Our emotions do bear the kind of relationship with our reasons that is characteristic of our attitudes.     

Voters, Emotions, and Memory

In this paper we argue that emotional response to information encountered in campaigns has implications for the likelihood of remembering that information at the time of the vote. Most voting models are built on what voters remember—whether it is the placement of candidates on issues, or opened ended responses to prompts. That recall of memory is biased is well-known, but the extent to which those biases are driven by affective response to candidate information has not been studied. Using dynamic process tracing, we examine voters' emotional responses, information search, and candidate evaluations during a simulated presidential primary campaign. By manipulating anxiety and the amount of incongruent information that voters encounter, we can detect the direct influence of affect in information processing. We find evidence that voters are more likely to remember information that generates any affective reaction as opposed to information for which the subjects report no emotional response. However, we find little evidence that anxiety has a special role, compared to enthusiasm or anger, in increasing the likelihood that an individual item is remembered. This challenges a primary contention of the theory of Affective Intelligence that anxiety leads to more memories for campaign information.     

自我意识情绪：人类高级情绪

自我意识情绪是个体在具有一定自我评价的基础上,通过自我反思而产生的情绪。自我意识情绪与基本情绪既有区别又有联系。自我表征、自我觉察、自我评价过程的卷入是自我意识情绪产生的重要条件。对个体行为进行自我调节、服务于人际交流、人际互惠和个体心理内部需要是自我意识情绪具有的主要功能。自我意识情绪是随着认知的发展而逐渐形成和发展的,并会受到文化的影响。自我报告、非言语行为编码技术、言语报告和行为编码、神经成像技术是自我意识情绪的主要研究方法。自我意识情绪的普遍性和特殊性需要进一步跨文化研究的验证     

Emotions: Here and Now,Then and There

Religions difer not only in the creeds they espouse, but also in the kinds of emotions they inspire. Any discussion of the relation between religion and emotion must therefore be incomplete and misrepresentative of some views. In this short commentary, I focus on two areas of potential controversy that I believe would profit from further discussion and debate. The first involves the truth or authenticity of emotional experience; the second concerns the possibility of disembodied emotional states. Although both issues are presented in the context of religious beliefs, their theoretical and practical implications are not specifically religious; rather, they concern first the dialectical relation between social institutions and emotional syndromes and second, the relation between emotion and cognition.     

Emotions,feelings and intentionality

Emotions, I will argue, involve two kinds of feeling: bodily feeling and feeling towards. Both are intentional, in the sense of being directed towards an object. Bodily feelings are directed towards the condition of one's body, although they can reveal truths about the world beyond the bounds of one's body – that, for example, there is something dangerous nearby. Feelings towards are directed towards the object of the emotion – a thing or a person, a state of affairs, an action or an event; such emotional feelings involve a special way of thinking of the object of the emotion, and I draw an analogy with Frank Jackson's well-known knowledge argument to show this. Finally, I try to show that, even if materialism is true, the phenomenology of emotional feelings, as described from a personal perspective, cannot be captured using only the theoretical concepts available for the impersonal stance of the sciences.     

Emotions, Retribution, and Punishment

I examine emotional reactions to wrongdoing to determine whether they offer support for retributivism. It is often thought that victims desire to see their victimizer suffer and that this reaction offers support for retributivism. After rejecting several attempts to use different theories of emotion and different approaches to using emotions to justify retributivism, I find that, assuming a cognitive theory of emotion is correct, emotions can be used as heuristic guides much as suggested by Michael Moore. Applying this method to the actual emotional reactions of victims' relatives, however, does not find support for retributivism. Instead, it suggests punishment should be understood as part of a process of recovery with a complex set of demands. Retributive concerns can play a role in the process, but they don't have the priority that retributivism requires.     

Emotions,Motivation, and Character: A Phenomenological Perspective

In this paper, I wish to explore whether and how emotions build on a state of being motivated that is linked to character and requires the positive contribution of habit. Drawing on phenomenological accounts of motivation (most notably Husserl’s and Merleau-Ponty’s), I argue that the relation between emotions and character depends on the institution of an emotional space, which is responsible for our sensitivity to the values of the felt situation and yet it is open to changes and revisions.     

Searching for Transcendence: Drives,Emotions, and Infinity

There seems to be a need to theorize about transcendence in the actual relational literature. This may be related to the abandonment of drive theory. Emotions conceived by Matte-Blanco as infinite sets seem to recover that transcendence. In the clinical situation references to God seem to point many times to this infinity of emotionality. In these cases the emergence of art in the clinical dialogue—as long it can provide symbols of the infinite—seem to be able to unfold in our finiteness the infinite. These symbols can fill the infinity of potential space, so as not to experience an infinite and silent void that terrifies.     

Emotions,narrative and change

There is a wide agreement that emotions are central to the evaluation and understanding of change processes in psychotherapy. Unfortunately, most of the debate on the role of emotions has been influenced by the reductionist view of ‘psychophysiological symbolism’ (Averill 1996). We defend the position that, in order to understand their role in psychotherapy fully, we need to move in the direction of a more complex view of emotions. This paper presents a view of emotionsas social constructed phenomena operating via language and narrative. We present research suggesting that these narratives may be an essential process for understanding psychological disorders, how these disorders are developed and, finally, how they can be changed.     

自我意识情绪:聚焦于自我的道德情绪研究

自我意识情绪是人们在社会交往中根据一定的价值标准评价自我或被他人评价时产生的情绪,也是个体根据道德自我认同标准,比较不同情境下的行为或行为倾向时产生的道德情绪。自我意识情绪以自我认知为基础,具有独特性。其中,内疚、羞耻、尴尬以及自豪和道德行为之间存在着千丝万缕的联系,并且有反馈、激发动机以及协调人际行为等道德功能。因此极有必要开展自我意识情绪的本土化研究,为建设和谐社会提供理论支持和实验根据。