The relation between social sharing and the duration of emotional experience

People often socially share their emotions to regulate them. Two-mode theory of social sharing states that cognitive sharing will contribute to emotional recovery, whereas socio-affective sharing will only temporarily alleviate emotional distress. Previous studies supporting this theory, measured emotional recovery in terms of residual emotional intensity. Until now, another important time-dynamic aspect of emotions, emotion duration, has been largely ignored. In two experience sampling studies we addressed this gap. In Study 1, participants reported on the duration of anger, fear, and sadness episodes; additionally time-varying information on the occurrence and mode of sharing was collected. This study revealed that sharing led to a shortening in emotion duration, in particular when it was socio-affective in nature. In Study 2 we investigated whether this result could be interpreted in terms of our measure of duration primarily reflecting emotional relief rather than recovery. In this study, the same method as in Study 1 was used; additionally, residual emotional intensity was measured three days after emotion onset. Study 2 largely replicated the findings from Study 1. Furthermore, duration appeared to be empirically distinct from residual intensity. Finally, no relation between sharing and residual intensity was found, even when considering the sharing mode.     

Those Little Pieces of White Bread: Early Lutheran Initiatives among the Hungry Poor

Abstract : Martin Luther's theological and sacramental convictions shaped his commitments to social reform, especially the reform of social welfare and the distribution of money and goods in early modern northern Europe. His early critique of merchant capitalism, political lobbyists, and global economic monopolies prompts contemporary questions about the just distribution of wealth in a world where too many have too little.     

Foreign Aid and the Moral Value of Freedom

Peter Singer has famously argued that people living in affluent western countries are morally obligated to donate money to famine relief. The central premise in his argument is that, If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do so. The present paper offers an argument to the effect that affluent people ought to support foreign aid projects based on a much weaker ethical premise. The new premise states that, If it is in our power to prevent something bad from happening, without thereby sacrificing anything of moral importance, we ought, morally, to do so. This premise, supplemented with a notion of final value drawing on Amartya Sen's concept of freedom as capabilities and functionings, is conceived as a special version of a weak, egalitarian Pareto principle.     

从好奇发生到满足：好奇反馈循环的神经生理机制

好奇是驱动信息寻求行为最主要的内部动机。从感知信息缺口使好奇发生,到对控制进行价值评估,信息寻求行为发生,再到目标信息获得使好奇满足,每一环节都受到当前信息输入和上一环节反馈输出的影响,它们构成了一个反馈循环。该循环还嵌入在个体的终生发展过程中,随着经验积累和脑的发育不断变化。好奇反馈循环模型融入了控制的期望价值模型和贝叶斯强化学习框架,整合了来自监控系统、奖赏系统、控制系统等多个脑功能系统的研究证据,为理解好奇的神经生理机制提供了新思路。     

Justice Between Generations: Investigating a Sufficientarian Approach

A key concern of global ethics is the equitable distribution of benefits and burdens amongst persons belonging to different populations. Until recently, the philosophical literature on global distribution was dominated by the question of how benefits and burdens should be divided amongst contemporaries. Recent years, however, have seen an increase in research on the scope and content of our duties to future generations. This has led to a number of innovative attempts to extend principles of distribution across time while retaining a focus on the entitlements of the existing poor. In this article, I examine a key aspect of intergenerational justice, namely, the appropriate ‘pattern’ of well-being that should be obtained across generations. With the aid of research into the impacts of global climate change, I evaluate a number of rival accounts of the pattern of justice and go on to explore the merits of a ‘global sufficientarian’ ethic, which holds that as many persons as possible should enjoy a satisfactory level of well-being regardless of when or where they live.     

SPONTANEOUS “CURES”: NORMAN REIDER'S FORGOTTEN PAPER,PART II

Part I of this paper combined an introduction to Norman Reider's original 1955 paper with a republication of the paper itself. Part II is a discussion of the complexities of a comparison of past and present psychoanalytic literature. The concept of enactment is proposed as one of many possible alternative views in considering Reider's notion of spontaneous “cures.” A careful consideration of these spontaneous cures within the ordinary ups and downs of any psychoanalytic treatment sheds important light on our continuing confusion about how we define the term cure, and therefore about the nature of change during psychoanalytic treatment. This alternative perspective is only one of many plausible ones for present‐day readers. The purpose of this republication is not to propose an explanation for “what really happened” with Reider and his patients; rather, it is to reconsider the fallacy of evaluating his paper outside its historical context and thereby failing to appreciate his courage in presenting what at the time were radical views. Questions about the complexity and confusion regarding cure and change require reexamination of the neglect of epistemology on the part of psychoanalysis in prolonging the confusion about distinguishing psychotherapy and psychoanalysis.     

Aid for Refugees: Religion,Migration, and Poor Relief in Sixteenth-Century Geneva

During the sixteenth century, migration of mainly French Protestants into Geneva resulted in a significant refugee community dedicated to discipline and poor relief. This article examines the ongoing impact of migration on the formation of religious communities and their correlation with the development of poor relief funds in a leading Reformation city. The social dislocation of religious refugees fostered a high commitment to their new identity as advocates of the Reformed religion and proponents of poor relief for foreigners. John Calvin, chief minister and French immigrant, articulated his ideals for establishing a truly Christianized community through the institutions of the church, the consistory and the Bourse française (French Fund) to support the formation of a distinctive religious identity. This article argues that aid for the refugees became an integral part of establishing this religious and social reformation from the 1540s to the 1560s as waves of refugees landed in Geneva.     

论我国药品不良反应救济制度的构建

药品不良反应是正常使用合格药品产生的有害或意外反应.药品不良反应责任不同于产品责任、国家赔偿责任、侵权责任和医疗事故责任.我国应及早建立药品不良反应救济基金制度,对受害者进行补偿.     

Social network as a moderator in the relation between trauma exposure and trauma reaction: a survey among UN soldiers and relief workers

Social network as a moderator between trauma exposure and post-trauma symptomatology was studied. Two samples--relief workers and UN soldiers--were assessed on trauma exposure, social network and three dependent measures related to post-trauma reactions. Regression analysis and interaction plots were used to determine the presence of interaction effects between trauma exposure and social network. All four network variables moderated the relationship between trauma exposure and post-trauma reactions among relief workers, while among UN soldiers only two such buffer effects were found. Furthermore, among UN soldiers one of these interaction effects was reversed, indicating social support to be important for those low on trauma exposure, while among relief workers support was important in the high-exposure condition. The results indicate a difference with respect to the importance of social network as a moderator between groups exposed to different kinds of war trauma. Differences in motivational systems may also exist. However, further research will have to establish this.