Emotional expressions forecast approach-avoidance behavior

The contention that basic behavioral intentions are forecasted by emotional expressions has received surprisingly little empirical support. We introduce a behavioral task that gauges the speed with which movement of angry and fearful faces (toward or away from an expressor's gaze) are accurately detected. In two studies we found that perceivers were faster to correctly detect approaching anger faces (i.e., faces that moved in the direction of their own gaze). The opposite, however, was not true for fear expressions. These findings offer evidence that, at least for anger displays, the basic behavioral intent to approach is strongly transmitted and at very low-levels of processing, even priming congruent behavioral responses in observers. The null results for fear faces may indicate that these signal a “freezing” response or behavioral inhibition rather than flight per se. The results of this work are discussed in relation to contemporary theories of emotion.     

Transdiagnostic Internet treatment for anxiety disorders: A randomized controlled trial

Clinician-guided Internet-based cognitive behavioural therapy (iCBT) programs are clinically effective at treating specific anxiety disorders. The present study examined the efficacy of a transdiagnostic Internet-based cognitive behavioural treatment (iCBT) program to treat more than one anxiety disorder within the same program (the Anxiety Program). Eighty six individuals meeting diagnostic criteria for generalized anxiety disorder (GAD), panic disorder, and/or social phobia were randomly assigned to a treatment group, or to a waitlist control group. Treatment consisted of CBT based online educational lessons and homework assignments, weekly email or telephone contact from a clinical psychologist, access to a moderated online discussion forum, and automated emails. An intention-to-treat model using the baseline-observation-carried-forward principle was employed for data analyses. Seventy-five percent of treatment group participants completed all 6 lessons within the 8 week program. Post-treatment data was collected from 38/40 treatment group and 38/38 control group participants, and 3-month follow-up data was collected from 32/40 treatment group participants. Relative to controls, treatment group participants reported significantly reduced symptoms of anxiety as measured by the Generalized Anxiety Disorder - 7 Item, Social Phobia Screening Questionnaire, and the Panic Disorder Severity Rating Scale - Self Report Scale, but not on the Penn State Worry Questionnaire, with corresponding between-groups effect sizes (Cohen’s d) at post-treatment of 0.78, 0.43, 0.43, and 0.20, respectively. The clinician spent a total mean time of 46 min per person over the program, participants rated the procedure as moderately acceptable, and gains were sustained at follow-up. Modifications to the Anxiety program, based on post-treatment feedback from treatment group participants, were associated with improved outcomes in the control group. These results indicate that transdiagnostic programs for anxiety disorders may be successfully administered via the Internet.     

Internet administered guided self-help versus individualized e-mail therapy: A randomized trial of two versions of CBT for major depression

Internet-delivered psychological treatment of major depression has been investigated in several trials, but the role of personalized treatment is less investigated. Studies suggest that guidance is important and that automated computerized programmes without therapist support are less effective. Individualized e-mail therapy for depression has not been studied in a controlled trial. Eighty-eight individuals with major depression were randomized to two different forms of Internet-delivered cognitive behaviour therapy (CBT), or to a waiting-list control group. One form of Internet treatment consisted of guided self-help, with weekly modules and homework assignments. Standard CBT components were presented and brief support was provided during the treatment. The other group received e-mail therapy, which was tailored and did not use the self-help texts i.e., all e-mails were written for the unique patient. Both treatments lasted for 8 weeks. In the guided self-help 93% completed (27/29) and in the e-mail therapy 96% (29/30) completed the posttreatment assessment. Results showed significant symptom reductions in both treatment groups with moderate to large effect sizes. At posttreatment 34.5% of the guided self-help group and 30% of the e-mail therapy group reached the criteria of high-end-state functioning (Beck Depression Inventory score below 9). At six-month follow-up the corresponding figures were 47.4% and 43.3%. Overall, the difference between guided self-help and e-mail therapy was small, but in favour of the latter. These findings indicate that both guided self-help and individualized e-mail therapy can be effective.     

FEELING WITHOUT THINKING: LESSONS FROM THE ANCIENTS ON EMOTION AND VIRTUE-ACQUISITION

Abstract: By briefly sketching some important ancient accounts of the connections between psychology and moral education, I hope to illuminate the significance of the contemporary debate on the nature of emotion and to reveal its stakes. I begin the essay with a brief discussion of intellectualism in Socrates and the Stoics, and Plato's and Posidonius's respective attacks against it. Next, I examine the two current leading philosophical accounts of emotion: the cognitive theory and the noncognitive theory. I maintain that the noncognitive theory better explains human behavior and experience and has more empirical support than the cognitive theory. In the third section of the essay I argue that recent empirical research on emotional contagion and mirroring processes provides important new evidence for the noncognitive theory. In the final section, I draw some preliminary conclusions about moral education and the acquisition of virtue.     

RECONCILIATION AND REPARATIONS

Abstract: This article provides an account of the meaning of reparations and presents a brief explanation as to why African Americans believe they are entitled to reparations from the United States government. It then goes on to explain why reparations are necessary to address the distrust that is thought to exist between many African Americans and their government. Finally, it rejects the belief that reparations require reconciliation.     

生涯适应力的作用：个体与组织层的跨层面分析*

生涯适应力(career adaptability)是生涯建构理论提出的自我职业生涯管理的核心概念,但国外理论和实践一直认为生涯适应力是一把双刃剑(生涯适应力高的员工工作绩效高,但其离职意向也高),本研究将对此进行检验;同时,生涯适应力作为个体职业生涯开发的核心变量,它在组织职业生涯管理跨层面作用中的价值也未曾研究。通过员工在两个时间点自评和管理者他评问卷,获得54家单位的485份有效调查问卷。结构方程模型分析的结果表明,生涯适应力不仅与工作绩效有显著正相关,而且也与离职意向有显著负相关。层次回归分析结果表明,工龄是生涯适应力与离职意向、工作绩效关系的调节变量;也就是说,工龄短员工的生涯适应力与工作绩效呈显著正相关,与离职意向呈显著负相关,但工龄长员工的生涯适应力与二者的关系都不显著。基于跨层面研究设计,多层线性模型(HLM)分析的结果表明,生涯适应力是组织职业生涯管理与个体工作绩效之间的完全中介变量,但在组织职业生涯管理与离职意向之间的中介作用不显著。这不但回答了生涯适应力对组织价值的管理困境问题,也解决了组织职业生涯管理与个体工作绩效的连接纽带问题。     

孙中山的伦理思想述要——纪念孙中山诞辰140周年

孙中山的伦理思想是在近代中国人民反帝反封建的斗争中形成的,其形成标志着中国近代民族资产阶级伦理思想的成熟。他的基于“民生史观”的道德起源和本质论;张扬“自由、平等、博爱”的道德观;“为主义而奋斗”的人生观;包含着许多合理积极宝贵内容,值得认真地继承与弘扬。     

人与自然和谐的道德基础——古代"天人合一"思想的现代生态伦理启示

人与自然的和谐有着道德基础。古代的“天人合一”思想为我们从道德的视角研究人与自然的和谐,以及建构现代生态伦理观提供了一定的帮助。从道德的意义上,人与自然的和谐中人是道德主体,承担着全部道德责任,其行为是道德评价的对象。人对自然的适应与改造、尊重与利用是辩证的统一。     

Leibniz's Twofold Gap Between Moral Knowledge and Motivation

Moral rationalists and sentimentalists traditionally disagree on at least two counts, namely regarding the source of moral knowledge or moral judgements and regarding the source of moral motivation. I will argue that even though Leibniz's moral epistemology is very much in line with that of mainstream moral rationalists, his account of moral motivation is better characterized as sentimentalist. Just like Hume, Leibniz denies that there is a necessary connection between knowing that something is right and the motivation to act accordingly. Instead, he believes that certain affections are necessary for moral motivation. On my interpretation, then, Leibniz is an externalist about judgements and motivation: he is committed to a gap between the judgement that something is morally right and the motivation to act accordingly. As a matter of fact, I will argue that there are two gaps. The first and less controversial one has to do with the fact that Leibniz reconciles his psychological egoism with ethical altruism through his account of love. The second gap between moral judgements and motivation is a more fundamental one: Leibniz denies that there are any necessary connections between beliefs and motivation, or even more generally, between perceptions and appetitions.