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That anger elicited in one situation can carry over to drive risky behavior in another situation has been described since the days of Aristotle. The present studies examine the mechanisms through which and the conditions under which such behavior occurs. Across three experiments, as well as a meta‐analytic synthesis of the data, results reveal that incidental anger is significantly more likely to drive risky decision making among males than among females. Moreover, the experiments document that, under certain circumstances, such risk‐taking pays off financially. Indeed, the present experiments demonstrate that, because the expected‐value‐maximizing strategy in these studies rewarded risk‐taking, angry‐male individuals earned more money than did both neutral‐emotion males and angry females. In sum, these studies found evidence for robust disparities between males and females for anger‐driven risk‐taking. Importantly, although men did not experience more anger than women, they did show a heightened tendency to respond to anger with risk‐taking. Published 2016. This article has been contributed to by US Government employees and their work is in the public domain in the USA.  相似文献   
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This study examines the links among rejection sensitivity (RS), communication about complaints, and relational satisfaction in intimate relationships. A total of 260 individuals completed an online survey through Amazon Mechanical Turk. RS was positively associated with complaint avoidance and negatively associated with positive politeness and negative politeness when voicing complaints. Furthermore, RS had indirect associations with relational satisfaction, partially mediated through complaint avoidance and positive politeness. The results of this study suggest that communicating complaints openly to one's partner, in concert with positive politeness (i.e., affirming the partner while voicing complaints), may help serve as a buffer against relational dissatisfaction associated with RS.  相似文献   
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Eudaimonism is often regarded as egoistic. If it recommends that agents pursue their own good because it is their own good, it is guilty as charged. But excellence‐prior eudaimonism offers a non‐egoistic alternative to this welfare‐prior eudaimonism. Excellence‐prior eudaimonism recommends that an agent live in a way that is in fact good for the agent, but it does not regard the agent’s own good as necessarily that for the sake of which the agent acts, nor does it regard living well as justified by the fact that it is good for the agent, but simply because it is good. The Christian eudaimonisms of Augustine and Aquinas are best understood as deepened forms of excellence‐prior eudaimonism.  相似文献   
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