Media psychologists have long puzzled over how individuals can experience enjoyment from entertainment such as tragedies that often elicit profound feelings of sadness. The present research examines the idea that a focus on “meaningful” entertainment and affective responses identified as “elevation” may provide a framework for understanding many examples of sad or dramatic entertainment. The results of this study suggest that many types of meaningful cinematic entertainment feature portrayals of moral virtues (e.g., altruism). These portrayals, in turn, elicit feelings of elevation (e.g., inspiration) that are signified in terms of mixed affect and unique physical responses (e.g., lump in throat). Ultimately, elevation also gives rise to motivations to embody moral virtues, such as being a better person or helping others.相似文献
Early adolescence represents a particularly sensitive period in the life of young learners, which is accompanied by an increase in school alienation. Due to its harmful nature (Hascher and Hadjar... 相似文献
An embedded mixed-methods design was implemented with 34 elementary-age students (mean age = 10.15 years, SD = 0.65) to evaluate salient experiences and improvements in protective factors and life satisfaction associated with a subjective well-being intervention program (SWIP). Analyses resulted in a model of participant experiences in which thematic experiences with SWIP participation (improved emotional expression, enhanced self-discovery, and increased empathy) promoted the emergence of protective factors (self-concept and self-confidence) that contributed to life satisfaction. 相似文献
Although Islam is the fastest growing religion worldwide, only few studies have investigated body image in Muslim women, and no study has investigated body checking. Therefore, the present study examined whether body image, body checking, and disordered eating differ between veiled and unveiled Muslim women, Christian women, and atheist women. While the groups did not differ regarding body dissatisfaction, unveiled Muslim women reported more checking than veiled Muslim and Christian women, and higher bulimia scores than Christian. Thus, prevention against eating disorders should integrate all women, irrespective of religious affiliation or veiling, with a particular focus on unveiled Muslim women. 相似文献
Research into emotional responsiveness in Autism Spectrum Disorder (ASD) has yielded mixed findings. Some studies report uniform, flat and emotionless expressions in ASD; others describe highly variable expressions that are as or even more intense than those of typically developing (TD) individuals. Variability in findings is likely due to differences in study design: some studies have examined posed (i.e., not spontaneous expressions) and others have examined spontaneous expressions in social contexts, during which individuals with ASD—by nature of the disorder—are likely to behave differently than their TD peers. To determine whether (and how) spontaneous facial expressions and other emotional responses are different from TD individuals, we video-recorded the spontaneous responses of children and adolescents with and without ASD (between the ages of 10 and 17 years) as they watched emotionally evocative videos in a non-social context. Researchers coded facial expressions for intensity, and noted the presence of laughter and other responsive vocalizations. Adolescents with ASD displayed more intense, frequent and varied spontaneous facial expressions than their TD peers. They also produced significantly more emotional vocalizations, including laughter. Individuals with ASD may display their emotions more frequently and more intensely than TD individuals when they are unencumbered by social pressure. Differences in the interpretation of the social setting and/or understanding of emotional display rules may also contribute to differences in emotional behaviors between groups. 相似文献
Although individual differences in fluid reasoning reliably mediate predictions of attention-deficit/hyperactivity disorder (ADHD) symptoms from birth weight in youth with typical cognitive development (TD), it is unknown if this indirect effect operates similarly in the development of ADHD symptoms secondary to intellectual disability (ID). Thus, we evaluated mediation by fluid reasoning in a longitudinal sample of 163 youth (45% female) with (n = 52) or without (n = 111) ID who were followed prospectively from age 5 to age 13. At age 9, youth completed the Arithmetic subtest of the Wechsler Intelligence Scale for Children, a measure of fluid reasoning. At ages 9 and 13, mothers and teachers separately rated youth ADHD symptoms and mothers completed a diagnostic interview. Mediation was tested via path analysis with bootstrapped confidence intervals, and moderated mediation estimated whether indirect effects differed between ID and TD youth or based on youth IQ. Controlling for demographic factors and age 9 ADHD symptoms, age 9 Arithmetic mediated birth weight and multi-method/informant age 13 ADHD symptoms, such that birth weight positively predicted Arithmetic, which negatively predicted ADHD symptoms. Neither ID status nor IQ moderated the observed indirect effect through Arithmetic, suggesting that it was similar for ID and TD youth as well as across the range of youth IQs. These findings support previous evidence that fluid reasoning, as measured by Arithmetic, may causally mediate birth weight and ADHD symptoms, and suggest that this pathway operates similarly with respect to the development of ADHD symptoms in youth with ID. 相似文献
As sympathetic outsiders trying to understand and explain the field of philosophical counselling to other (perhaps not so sympathetic) outsiders, we find ourselves repeatedly asking and being asked two questions: “What is philosophical counselling?” and “What is its relationship to psychological counselling?” In seeking to develop satisfactory answers to these questions, we present a taxonomy of philosophical counselling. This fourfold taxonomy was developed by classifying the work of a range of recognised philosophical counsellors in terms of their declared ends. This taxonomy makes sense of the diversity of the field, while also recognising the underlying coherence. Moreover, the categories of the taxonomy align with existing forms of psychological counselling practice, and in this way the taxonomy enables us to pinpoint the relationship between psychological and philosophical counselling. We end with some consideration of what philosophical counsellors can learn from their colleagues in psychology, especially in relation to the role of empathy and the importance of empirical testing. 相似文献
Background and objectives: Social interactions inevitably go along with repeated evaluations. Some individuals are particularly sensitive to social evaluations: Psychometric studies suggest stable and distinct individual differences on fear of negative evaluations (FNE) and fear of positive evaluation (FPE). However, little is known about day-to-day correlates of FNE and FPE, particularly their respective contribution to positive/negative affect level and affect reactivity to different stressor types.
Design: Two studies naturalistically assessed the level of negative/positive affect and its reactivity to different stressor types (from distant or close social network, work and daily hassles, assessed daily) as a function of FNE/FPE.
Method: Ecological Momentary Assessment employed five daily prompts during 12/10 days in convenience samples of 50/59 participants.
Results: FNE predicted lower positive affect level only in Study 2. Consistent across studies negative affect reactivity to stressors emanating from the distant social network was increased in individuals high in FNE or FPE.
Conclusions: Results document the relevance of both types of evaluation fears (FNE/FPE) for day-to-day affect and stress reactivity. They further specify whose evaluations are well tolerated (close network) or feared (distant network), thereby refining current psycho-evolutionary accounts of FNE/FPE. 相似文献