Enhanced recall of disgusting relative to frightening photographs is not due to organisation

Previous research has shown that disgusting photographs are better remembered than frightening photographs, even when the two image types have equivalent valence and arousal. However, this work did not control for potential differences in organisation between the disgusting and frightening stimuli that could account for enhanced memory for disgusting photographs. The current research therefore tested whether differences in recall between disgusting and frightening photographs persist when differences in organisation are eliminated. Using a set of disgusting and frightening photographs matched for interrelatedness, Study 1 found that participants recalled more disgusting photographs than frightening photographs. This effect was mediated by increased attention to the disgusting photographs. Study 2 used Latent Semantic Analysis to further interrogate the relatedness of the photographs, providing converging evidence that organisation does not account for enhanced recall of disgusting photographs. Taken together, these results suggest that dimensional models of emotion cannot fully account for emotion’s effects on episodic memory. Instead, disgust appears to enhance recall via a distinctive, attention-mediated mechanism.     

On the Road to the Unconscious Self: Understanding when People Gain Self‐knowledge of Implicit Disgust Sensitivity from Behavioural Cues

On the basis of an integration of dual‐process models of information processing and the lens model framework of person perception, we conducted two studies to investigate whether self‐perceivers could detect their implicit disposition from video feedback of behavioural cues and whether these cues were used for explicit dispositional inferences under conditions that maximized the presumed self‐perception process. Using an approach that differed from previous research, we used the following: (i) a more detailed and stepwise self‐perception procedure; (ii) a specific explicit measure compared with a global explicit measure; and (iii) disgust sensitivity as a domain with clear, unambiguous cues and an assumed low self‐presentation bias. The results from two studies (N = 117 and N = 130) on disgust sensitivity provide the first evidence for the assumed process with regard to bodily reaction cues but not with regard to facial expression cues. These novel findings suggest that people can get to know their unconscious selves better if supporting conditions are met and the right behavioural cues are attended to. Additional boundary conditions of this self‐perception process were investigated using display rules and need for closure in Study 2. Copyright © 2013 John Wiley & Sons, Ltd.     

Fantasy proneness and counterfactual thinking

Counterfactual thinking (CFT; mentally simulating alternatives to reality) is central to learning and motivation. Two studies explored the relationship between CFT and fantasy proneness, a personality trait typified by excessive fantasies hard to distinguish from reality. In study1, participants completed a fictional diary entry which was used to measure spontaneous CFT and the Creative Experiences Questionnaire measure of fantasy proneness. Fantasy proneness was significantly correlated with the generation of counterfactual thoughts. Both CFT and fantasy proneness have been independently associated with low mood and study2 included a measure of negative emotional state (the Depression, Anxiety and Stress scale) in addition to the CEQ and CFT. Fantasy proneness and negative emotion both predicted CFT, but no interaction between them was observed. The results suggest that individuals high in fantasy proneness have a general tendency to think counterfactually.     

Gross gods and icky atheism: Disgust responses to rejected religious beliefs

Disgust is an emotional response that helps to maintain and protect physical and spiritual purity by signaling contamination and motivating the restoration of personal cleanliness. In the present research we predicted that disgust may be elicited by contact with outgroup religious beliefs, as these beliefs pose a threat to spiritual purity. Two experiments tested this prediction using a repeated taste-test paradigm in which participants tasted and rated a drink before and after copying a passage from an outgroup religion. In Experiment 1, Christian participants showed increased disgust after writing a passage from the Qur'an or Richard Dawkins' The God Delusion, but not a control text. Experiment 2 replicated this effect, and also showed that contact with an ingroup religious belief (Christians copying from the Bible) did not elicit disgust. Moreover, Experiment 2 showed that disgust to rejected beliefs was eliminated when participants were allowed to wash their hands after copying the passage, symbolically restoring spiritual cleanliness. Together, these results provide evidence that contact with rejected religious beliefs elicits disgust by symbolically violating spiritual purity. Implications for intergroup relations between religious groups is discussed, and the role of disgust in the protection of beliefs that hold moral value.     

Fantasy proneness, mental imagery and reality monitoring

Individual differences in fantasy proneness and vividness of mental imagery have been suggested to be related to source memory confusions. To test this hypothesis, two groups scoring either high or low on a measure of fantasy proneness (selected from a group of 231 subjects) were compared on measures of self report vividness of mental imagery, objective imagery ability and reality monitoring performance. The two groups differed significantly on ratings of imagery vividness (p<0.01), but not on the imagery performance tasks, nor on reality monitoring performance. Our results indicate that, although fantasy proneness is associated with experiences of vivid mental imagery, it does not necessarily lead to reality monitoring errors.     

Replies

John Fischer challenges me to defend my arguments regarding the badness of death; I sharpen my position, but make some concessions, discussing the possibility of postmortem harm. In response to John Deigh, I defend the account of disgust given in Hiding from Humanity, together with the research of Paul Rozin that I follow there. I discuss Patrick Devlin’s conservative position, agree that we need to object to its emphasis on solidarity, not only to its emphasis on disgust, and argue that Deigh’s statement of Devlin’s position is too kind to Devlin. In response to Henry Richardson, I summarize my reasons for thinking that the classical social contract tradition cannot handle well the problems posed by the issue of justice for people with disabilities, and that even Rawls’s position requires major modification if it is to do so. I explore differences between Richardson’s position and my own on the issues of self-respect, liberty, and primary goods.     

Is Disgust a Homogeneous Emotion?

Many theoretical accounts consider disgust to be a unitary emotion, although others have challenged this notion. We predict that if core disgust and socio-moral disgust are different constructs, then their co-associated elicited emotions are likely to be different, and time as well as gender are likely to differentially affect their intensity (via a greater reliance of socio-moral disgust on cognitive appraisal). To test these predictions, participants were shown photographs of core and socio-moral disgust elicitors and asked to provide a wide ranging rating of their emotional response to each at 3 time points. Each elicitor generated a significantly different emotional response. Furthermore, the disgust response to core elicitors weakened over time whereas socio-moral responses intensified. Males and females showed similar levels of disgust to socio-moral elicitors, but females showed higher levels to core elicitors. Overall, the results suggest that a different emotional construct was activated by each type of elicitor.     

Motivated to confront: How experiencing anger affects anchoring bias

Prior research has asserted that emotions affect anchoring bias in decision making through the emotion's certainty appraisal or through the emotion's action tendencies, but these prior studies investigate the role of each component—appraisal or action tendency—without accounting for potential effects of the other one. The current research investigates whether anger exerts a significant effect on anchoring bias by activating a desire to confront a potential anchor. Importantly, the studies compare the effect of anger versus disgust, emotions that differ in their action tendency but are similar in their certainty appraisal. In Study 1, participants completed an emotion induction task and then a negotiation task where the first offer from the negotiation partner served as a potential anchor. Anger led to more deviation from the anchor compared with disgust or neutral feelings. Subsequent studies provide evidence that the angry participants are less anchored when the anchor value comes from a more confrontable source (someone else vs. themselves in Study 2 and an out‐group member vs. an in‐group member in Study 3).     

恐惧与厌恶情绪图片系统的编制：基于两种情绪的区分

基于恐惧与厌恶情绪刺激材料界定模糊的问题,实验一在总结前人研究中实验材料方面混淆恐惧和厌恶的基础上,通过问卷法完成了对恐惧与厌恶图片系统初步的搜集、整理工作;实验二通过进一步测评得到了具有良好信度的恐惧与厌恶情绪图片系统,图片系统中的恐惧与厌恶情绪很好的分离,且图片系统中动物、场景、物体三类图片的恐惧、厌恶程度均存在显著差异,可适用于需要不同种类情绪刺激的具体应用性研究。     

Individual differences and correlates of highly superior autobiographical memory

Highly superior autobiographical memory (HSAM) is a recently identified ability that has been difficult to explain with existing memory science. The present study measured HSAM participants’ and age/gender-matched controls’ on a number of behavioural measures to test three main hypotheses: imaginative absorption, emotional arousal, and sleep. HSAM participants were significantly higher than controls on the dispositions absorption and fantasy proneness. These two dispositions also were associated with a measure of HSAM ability within the hyperthymesia participants. The emotional-arousal hypothesis yielded only weak support. The sleep hypothesis was not supported in terms of quantity, but sleep quality may be a small factor worthy of further research. Other individual differences are also documented using a predominantly exploratory analysis. Speculative pathways describing how the tendencies to absorb and fantasise could lead to enhanced autobiographical memory are discussed.