Toward a cumulative science of emotion: a functional-cognitive framework for emotion research

ABSTRACT

Definitions of emotion and emotional phenomena are often infused with intuitions and theoretical ideas about what is “truly” emotional. Although these intuitions and ideas motivate people to study emotion, their prominence at the conceptual level can hamper progress in emotion research. In this paper, we argue that there is merit in defining emotional phenomena as much as possible in terms of behavioural principles that have been developed outside of emotion research. We clarify that such a functional approach is compatible with, and can even strengthen, cognitive approaches to emotion research. This functional-cognitive perspective reveals ways to increase the cumulative nature of emotion research and to surpass initial intuitions and theoretical ideas.     

Psychological factors associated with fruit and vegetable intake and with biomarkers in adults from a low-income neighborhood.

Fruit and vegetable consumption is below recommended levels in the population, paricularly in low-income groups. This study assessed factors associated with self-reported intake and 2 biomarkers (potassium excretion and plasma vitamin C) in 271 adults living in a low-income neighborhood. Attitudinal barriers to change were negatively related to reported intake and to potassium excretion. Poor knowledge of recommended consumption was associated with low reported intake, low potassium excetion, and low plasma vitamin C concentration. Self-efficacy was related to reported intake but not to biomarkers. The authors conclude that several of the psychological factors associated with self-reported intake were also related to biomarkers in this population and that these may therfore be particularly appropriate targets for intervention.     

James Baldwin,Christian Ethics,and the Recovery of Tradition

This essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo-Anabaptist and neo-Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo-Anabaptist and neo-Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.