基于人性本真性的拟人化广告的负面情绪与态度——愧疚感的中介作用

通常来说,商业活动中的拟人化设计可以起到增加亲切感、提升产品评价和增加购买意愿作用。然而,产品广告中不恰当的拟人化设计所引发的负面情绪和态度却很少受到学术界和实践界的关注。本文以食物广告的拟人化设计为研究背景,发现广告中对食用对象进行不恰当的拟人化设计会让人产生愧疚感,进而对广告态度产生负面态度。更进一步,本文表明这种负面效应只发生在感知该拟人化对象的人性本真性高的情况。当消费者不相信拟人化对象真的会拥有人性(本真性低)时,拟人化广告并不会给人们带来明显的负面情绪和态度。     

When Self-Blame Is Rational and Appropriate: The Limited Utility of Socratic Questioning in the Context of Moral Injury: Commentary on Wachen et al. (2016)

In this commentary, we argue that a generally sound therapeutic technique—Socratic questioning—is ill-suited to address a common variant of combat-related emotional and psychological distress. Specifically, moral injury is a term used to describe a syndrome of shame, self-handicapping, anger, and demoralization that occurs when deeply held beliefs and expectations about moral and ethical conduct are transgressed. Importantly, moral injury can and often does result from instances of intentional perpetration. We contend that challenging the accuracy of self-blame in such cases is conceptually problematic and potentially harmful. Such an approach is based on a questionable premise—i.e., that self-blame and resulting guilt are inherently illogical or inaccurate. Though this is often the case, it is not invariably so. We briefly describe an alternate approach—Adaptive Disclosure—that allows for accurate and legitimate self-blame when warranted but also promotes the possibilities of self-forgiveness, compassion, and moral reparation.     

Moral foundations tell us why guilt induces unfair allocation in multi‐party interactions

Previous studies have demonstrated that a sense of guilt promotes and maintains social fairness in two‐party interactions (Psychological Bulletin, 115, 1994 and 243). However, the situation is much more complex in three‐party or multi‐party interactions. De Hooge et al. (Journal of Personality and Social Psychology, 100, 2011 and 462) found that guilt could not only induce pro‐social behaviour towards the victim, but also have a disadvantageous impact on a third party. In the present study, we attempt to explain how guilt promotes unfair allocations from a moral foundations perspective. We conducted two experiments using a ‘three‐party dictator game’ paradigm. Firstly, it was repeatedly verified that guilt could induce unfair allocations in three‐party interactions. Secondly, five moral foundations (harm, fairness, ingroup, hierarchy and purity) were measured. Then the moderating and main effects of these five indices on how guilt affects the fair allocation of resources were explored using regression analysis. The results show that competition between harm and fairness in individual traits can explain the disadvantageous effect of guilt on fair allocations: the fairness foundation promoted equality in allocation, while the harm foundation promoted victim compensation.     

Postponing trauma: The dangers of telling

Surviving a major historical trauma has consequences that are difficult to live with. Survivors who remain silent are often condemned to a desiccated existence, a dried‐out life, a death in life. Survivors who speak out run an even greater risk. Telling their ghastly tale may trigger somatic consequences, psychotic episodes, or even suicide. As to the psychoanalytic cure, the free association it requires carries its own danger: negative therapeutic reaction in sometimes extreme forms. Avoidance of horror may turn into avoidance of life itself. Awful as it may seem, this avoidance of life may represent a victory over a menacing chaos. Should we as analysts accept the risk of endangering such a victory, no matter how unsatisfactory? The psychoanalytical injunction to speak out may trigger an upsurge of shame and terror. Is subjectivation always possible? This paper is about what happens when denial and splitting strategies are suspended, when ‘crypts’ are opened. Is there an analytic ‘poros’ allowing for a controlled return of affects? Is there a therapeutic solution to the problem of telling a wreckage without being caught in it? The dangers of ‘telling’ will be discussed in regard to new analytic strategies and new interpretive registers. When the ‘silent psychic sharing’ proves insufficient, some analysts go so far as to take part in the shame, share the grief, ‘lend their own psyche’, become a ‘double’ of the analysand, accept the existence of ‘sanctuaries’. To what effect?     

Impact of Conflict on Mental Health in Northern Ireland: The Mediating Role of Intergroup Forgiveness and Collective Guilt

The aim of the present research was to investigate the mediating role of group-level forgiveness and guilt in the relationship between victimhood (the extent to which the conflict affected an individual's life), exposure to violence (the level of violence in their area of residence), and group identity on the one hand, and mild psychiatric morbidity on the other. Specifically the study focused on the psychological impact of the ethnopolitical conflict in Northern Ireland, utilizing people's identification with either the Catholic or Protestant community. Our results revealed that intergroup forgiveness mediated the relationship between both victimhood and group identification, as predictors, and mild psychiatric morbidity. Collective guilt, on the other hand, mediated the relationship between both exposure to violence and group identification, as predictors, and intergroup forgiveness. Overall this study shows that forgiveness and collective guilt can act as mediators in the relationship between impact of ethnopolitical conflict and mental health, at the group level, and thus demonstrates their centrality to the reconciliation process. Implications for intergroup reconciliation initiatives in Northern Ireland are discussed.     

Blushing May Signify Guilt: Revealing Effects of Blushing in Ambiguous Social Situations

Although blushing after a social infraction can function as a remedial gesture, people generally consider blushing as an undesirable response. To address this apparent inconsistency, we tested the idea that blushing has remedial properties after clear-cut antecedent behaviors, but can undermine the actor's image in ambiguous situations. In Experiment 1, participants (N = 49) read vignettes referring to prototypical mishaps, transgressions, and ambiguous situations. In Experiment 2 (N = 58), we specifically varied the actor's intentionality while keeping the actor's behavior constant. In support of its alleged face-saving properties, blushing had remedial effects after obvious mishaps and voluntary transgressions. However, in ambiguous social situations and after transgressions that are ambiguous with respect to the actor's intentionality, blushing undermined the actor's trustworthiness.     

Rabbinic-Psychological Interventions in Cases of Pathological Guilt

Several cases are presented of the intervention of a communal rabbi in the treatment of psychiatric patients. The rabbi was requested to intervene by the therapist when the issue of pathological guilt was encumbering further therapeutic progress.     

The Function of Confession: A Study Based on Experiences

In Finland, confession has been an object of discussion within the Church for a long time. While people have demanded that its role be increased, it has almost solely been discussed in terms of quantity. This study examines people's experiences of confession on the basis of 200 letters. These experiences show that it is not the form of confession that is the central issue, but rather its function, that is, giving relief. Thus the artificial borderline between confession, pastoral counselling, and psychotherapy is blurred. The goal should thus be not to stimulate confession, but rather to stimulate ways of helping people. The starting point must be a person's distress and on the basis of this one should decide which form of help is the most relevant in any given situation.     

“I think you did it!”: Examining the effect of presuming guilt on the verbal output of innocent suspects during brief interviews

Innocent suspects interviewed by a guilt‐presumptive versus innocence‐presumptive or neutral interviewer may tend more to display non‐verbal behaviours which neutral judges consider indicative of guilt. We examined the effects of interviewer's presumption of guilt on innocent mock suspects' alibis. Participants (N = 90) provided an alibi to convince an interviewer of their innocence of a theft after she implied that she believed that they were guilty or innocent or that she had no belief about their veracity. On the basis of existing conflicting findings for suspects' verbal behaviour during accusatory interviews, we predicted that alibis in the guilt‐belief condition would contain the highest or lowest number of correct details with overall higher or poorer accuracy rates, respectively. Although participants perceived the interviewer's presumptive approach, the number of correct details provided and accuracy rates of alibis did not differ significantly between conditions. We propose explanations to these findings and future research paths.     

Scandalous: Christian identification,sex guilt,and the mediated demonization of the participants in the AshleyMadison scandal

In 2015, AshleyMadison.com (AshleyMadison) was hacked, leading to the release of site members’ personal information. The exposed members faced public scrutiny, judgment, and other negative outcomes. In this study, we examined predictors of the demonization of the AshleyMadison participants (i.e., AshleyMadison members, owners, hackers) to help explain victim derogation. We attempted to discern the role religiosity and sexual guilt played in the demonization of the AshleyMadison hacking participants. We predicted sexual guilt would mediate between religiosity and demonization of the AshleyMadison hacking participants. Our findings indicate that religiosity alone does not predict demonization. Instead, sex guilt was a necessary part of the equation and mediated between participants’ religiosity and the amount they demonized the different groups.