I'm free but I'll comply with your request: generalization and multidimensional effects of the “evoking freedom” technique

The “evoking freedom” technique is a verbal compliance procedure that solicits someone to comply with a request by simply telling them they are free to accept or to refuse the request. The measure of the efficiency of this technique on compliance with large samples and the evaluation of its influence on various requests was tested in the first set of experiments. This technique was found to be efficient in increasing the number of people who agreed to give money to a requester, the number of smokers who agreed to give a cigarette, passersby who agreed to respond to a survey, and homeowners who agreed to buy pancakes. In the second set of experiments in which the mode of interaction between the requester and the person solicited was tested, the “evoking freedom” technique was found to be associated with greater compliance with a request addressed by mail and through face‐to‐face, phone‐to‐phone, or computer‐mediated interaction. The third set of experiments tested the effect of semantic variations of the “evoking freedom” technique and the weight of the repetition of the semantic evocation of freedom. These later experiments that used various phrases evoking the freedom to comply were found to be associated with greater compliance. Moreover, a double evocation of freedom was associated with even greater compliance than a single evocation. The importance of this technique for commitment communication is discussed.     

Why do individuals respond to fraudulent scam communications and lose money? The psychological determinants of scam compliance

Why do so many people all over the world, so often, react to completely worthless scam offers? In two questionnaire studies, one of which included the distribution of an experimentally manipulated simulated scam, we investigated differences between respondents who did and did not report past compliance with scams. We found that the principal differences were in their response to very high‐value incentives, in the extent to which they reacted with positive emotions to the thought of winning a large prize, in their reliance on signs of official authority, and in their self‐confidence. The first two of these can be regarded as forms of visceral processing. Some of these differences suggested a dispositional difference between victims and non‐victims.     

Self‐reported attitude scales: current practice in adequate assessment of reliability,validity, and dimensionality

The development of methods to create self‐reported attitude scales has lost momentum, in part because of increased research focused on implicit measures. This paper reviews 162 papers on methodological approaches applied to the validation and assessment of attitude scales. Assessment of methodological approaches applied indicates that neither reliability, validity, nor dimensionality assessments are consistently used according to standard operating procedures or in accordance with best practice. Within current practices in the field of attitude scale development, the full potential of self‐report scales is not met, in part because of such methodological issues. The improvement of existing practices and adoption of promising new developments in attitude scale construction and evaluation are discussed, together with recommendations for best practice in scale validation.     

The meaning of tears: Which sex seems emotional depends on the social context

The media coverage sometimes given to crying women points to the importance of understanding whether gender affects interpretations of crying. This article reports two studies that examined whether observers infer different emotions or dispositions from crying men and women. Study 1 showed that, in the absence of information about the social context of crying, participants inferred gender‐stereotypical traits and emotions. Study 2's manipulation of the social context of crying (relationship versus employment) affected participants' interpretations of crying by men and women. In employment contexts, participants perceived crying men as more emotional and sad than crying women as well as less competent. The emotionality inferences mediated the judgments of differing male and female competence. In relationship contexts, interpretations of crying women and men did not differ. Copyright © 2013 John Wiley & Sons, Ltd.     

Karma accounts: supplementary thoughts on Theravāda,Madhyamaka, theosophy,and Protestant Buddhism

This article supplements Jens Schlieter's discussion of the cognitive metaphor of a karmic bank-account, adding selected points on karma monetary/fiscal metaphors as preserved chiefly in Pāli and Sanskrit sources. It explores various strands of the history of South Asian religions where distinct economic metaphors for karma come closer to the late ‘bank-account of karma’: i.e., the Vedic ‘three debts,’ a Hindu concept of God as accountant, the varieties of weighing the (mis)deeds, the Buddhist monastic status of debt and fiscal transactions, the equivalence of karma and debt as discussed by Madhyamaka thinkers, and others. While endorsing Schlieter's point, it also takes into account such modern Western sources as early theosophical discourse and ‘Protestant Buddhism.’     

Explicit authenticity and stimulus features interact to modulate BOLD response induced by emotional speech

Context has been found to have a profound effect on the recognition of social stimuli and correlated brain activation. The present study was designed to determine whether knowledge about emotional authenticity influences emotion recognition expressed through speech intonation. Participants classified emotionally expressive speech in an fMRI experimental design as sad, happy, angry, or fearful. For some trials, stimuli were cued as either authentic or play-acted in order to manipulate participant top-down belief about authenticity, and these labels were presented both congruently and incongruently to the emotional authenticity of the stimulus. Contrasting authentic versus play-acted stimuli during uncued trials indicated that play-acted stimuli spontaneously up-regulate activity in the auditory cortex and regions associated with emotional speech processing. In addition, a clear interaction effect of cue and stimulus authenticity showed up-regulation in the posterior superior temporal sulcus and the anterior cingulate cortex, indicating that cueing had an impact on the perception of authenticity. In particular, when a cue indicating an authentic stimulus was followed by a play-acted stimulus, additional activation occurred in the temporoparietal junction, probably pointing to increased load on perspective taking in such trials. While actual authenticity has a significant impact on brain activation, individual belief about stimulus authenticity can additionally modulate the brain response to differences in emotionally expressive speech.     

In the Face of Terrorism: Evidence that Belief in Literal Immortality Reduces Prejudice Under Terrorism Threat

Based on terror management theory, previous research has shown that terrorism threat increases prejudice against Muslims and is mediated by death‐related thoughts. Because this effect was found on a correlational level, it remains unclear whether terrorism threat increases prejudice against Muslims because of enhanced death‐related thoughts or the opposite: terrorism threat increases death‐related thoughts because of stronger prejudice against Muslims. To disentangle this shortcoming, we varied death‐related thoughts by systematically manipulating the belief in literal immortality. Using two studies, we found that participants exposed to terrorism pictures (vs. controls) had increased prejudice against both Muslims (Study 1) and immigrants (Study 2) when they were led to believe that literal immortality does not exist but not when they were led to believe that it does exist. Mediation analysis indicated that this effect was mediated by death‐related thoughts. This provides further evidence that terrorism threat increases prejudice because of death‐related thoughts.     

How shared preferences in music create bonds between people: values as the missing link

How can shared music preferences create social bonds between people? A process model is developed in which music preferences as value-expressive attitudes create social bonds via conveyed value similarity. The musical bonding model links two research streams: (a) music preferences as indicators of similarity in value orientations and (b) similarity in value orientations leading to social attraction. Two laboratory experiments and one dyadic field study demonstrated that music can create interpersonal bonds between young people because music preferences can be cues for similar or dissimilar value orientations, with similarity in values then contributing to social attraction. One study tested and ruled out an alternative explanation (via personality similarity), illuminating the differential impact of perceived value similarity versus personality similarity on social attraction. Value similarity is the missing link in explaining the musical bonding phenomenon, which seems to hold for Western and non-Western samples and in experimental and natural settings.     

Pride and Moral Responsibility

Having the emotion of pride requires taking oneself to stand in some special relation to the object of pride. According to agency accounts of this pride relation, the self and the object of pride are suitably related just in case one is morally responsible for the existence or excellence of the object of one's pride. I argue that agency accounts fail. This argument provides a strong prima facie defence of an alternate account of pride, according to which the self and the object of pride are suitably related just in case one's relation to the object of pride indicates that one's life accords with some of one's personal ideals. I conclude that the pride relation, though distinct from the relation of moral responsibility, is nonetheless a relation of philosophical interest that merits further attention. 1 … the objects which excite these passions [pride and humility], are very numerous, and seemingly very different from each other. Pride or self‐esteem may arise from the qualities of the mind; wit, good‐sense, learning, courage, integrity: from those of the body; beauty, strength, agility, good mien, address in dancing, riding, fencing: from external advantages; country, family, children, relations, riches, houses, gardens, horses, dogs, cloaths. [I] afterwards proceed to find out that common circumstance, in which all these objects agree, and which causes them to operate on the passions. —David Hume 2     

Heightened sensitivity to emotional expressions in generalised anxiety disorder,compared to social anxiety disorder,and controls

Few studies have examined potential differences between social anxiety disorder (SAD) and generalised anxiety disorder (GAD) in the sensitivity to detect emotional expressions. The present study aims to compare the detection of emotional expressions in SAD and GAD. Participants with a primary diagnosis of GAD (n?=?46), SAD (n?=?70), and controls (n?=?118) completed a morph movies task. The task presented faces expressing increasing degrees of emotional intensity, slowly changing from a neutral to a full-intensity happy, sad, or angry expressions. Participants used a slide bar to view the movie frames from left to right, and to stop at the first frame where they perceived an emotion. The frame selected thus indicated the intensity of emotion required to identify the facial expression. Participants with GAD detected the onset of facial emotions at lower intensity of emotion than participants with SAD (p?=?0.002) and controls (p?=?0.039). In a multiple regression analysis controlling for age, race, and depressive symptom severity, lower frame at which the emotion was detected was independently associated and GAD diagnosis (B?=?–5.73, SE?=?1.74, p?相似文献