Judaism and Theology In Martha Nussbaum's Ethics

The writings of Martha Nussbaum broadly defend an account of transcendence as internal, always rooted in the human context. Her account implies that any and all projects of normative theological ethics are superfluous, since they transcend the natural bounds of human experience and reason. This essay points toward a space for theology, specifically Jewish theology, in Nussbaum's work, through an analysis of her recent philosophical and autobiographical writings on Judaism. Nussbaum's account in Upheavals of Thought associates Judaism with carnality and vulnerability; this essay supplements her account by pointing to a non-natural origin of emotional judgments in some of the texts Nussbaum treats. This move serves to temper the emphasis on autonomy in liberal Jewish thought, and provides an account of transcendence which can serve as the basis of a more traditional Jewish theological ethics.     

THE SOCIAL CONSTRUCTION OF EMOTIONS IN THE BHAGAVAD GĪTĀ

Religious texts and historical narratives are instrumental in defining appropriate emotions and moral reasoning in a culture. In the Bhagavad Gı tā, the warrior Arjuna is faced with a twofold dilemma: are his emotions appropriate and should emotions influence his actions? The Gı tā is thought to be a redacted text with three primary layers: the original verses, the Sāmkhya/Yoga layer, and the devotional bhakti layer. Cross‐cultural psychological theories of emotions are employed to analyze the layers of the Gı tā. It is argued that each of the three layers corresponds with one of three possible moral codes as proposed by R. A. Shweder and his colleagues (1997; 2000) : the Ethic of Autonomy (promoting personal well‐being and avoiding shame); the Ethic of Community (maintaining social order and emotional detachment); and the Ethic of Divinity (upholding cosmic order and endorsing emotional devotion). These three perspectives remain relevant for deciding emotionally laden moral dilemmas today.     

Which of the fallacies are fallacies of relevance?

This paper looks around among the major traditional fallacies — centering mainly around the so-called gang of eighteen — to discuss which of them should properly be classified as fallacies of relevance. The paper argues that four of these fallacies are fallacies primarily because they are failures of relevance in argumentation, while others are fallacies in a way that is more peripherally related to failures of relevance. Still others have an even more tangential relation to failures of relevance. This paper is part of a larger research project on dialecical relevance in argumentative discourse, currently underway in collaboration with Frans van Eemeren and Rob Grootendorst.     

Effects of achievement contexts on the meaning structure of emotion words

Little is known about the impact of context on the meaning of emotion words. In the present study, we used a semantic profiling instrument (GRID) to investigate features representing five emotion components (appraisal, bodily reaction, expression, action tendencies, and feeling) of 11 emotion words in situational contexts involving success or failure. We compared these to the data from an earlier study in which participants evaluated the typicality of features out of context. Profile analyses identified features for which typicality changed as a function of context for all emotion words, except contentment, with appraisal features being most frequently affected. Those context effects occurred for both hypothesised basic and non-basic emotion words. Moreover, both data sets revealed a four-dimensional structure. The four dimensions were largely similar (valence, power, arousal, and novelty). The results suggest that context may not change the underlying dimensionality but affects facets of the meaning of emotion words.     

Learning and growing from ‘communities of practice’: autoethnographic narrative vignettes of an aspiring educational researcher’s experience

This is an autoethnographic study that inquiries into my own journey as an aspiring educational researcher throughout the second course of my Master’s Program at the University of Gothenburg in Sweden. My experiences take place in the context of a group of real educational researchers and their on-going research project at the faculty of education called ‘Beyond Plant Blindness: Seeing the importance of plants for a sustainable world’ (BPB). All of the experiences included in this study are expressed in the form of chronologically ordered narrative vignettes. In order to bring theoretical meaning to these experiences, the vignettes were critically reflected upon and interpreted through the concept Communities of Practice (CoP), which is central to situated learning theory. Through this conceptual lens, my experiences revealed that an aspiring educational researcher may feel emotional and intellectual growth as a newcomer who is granted legitimate peripheral participation in the ‘real’ researcher CoP. Consequently, this study sheds light on ways that real researchers may play a part in shaping the identities of aspiring educational researchers through learning experiences. However, more generally, this study may facilitate fresh conversations about the complexities of learning, identity, and inclusion in the field of educational research.     

特质正念与控制点调节日常生活中知觉压力对消极情绪的影响

考察日常生活中知觉压力对消极情绪的动态影响,检验特质正念的调节作用,并进一步探索正念的调节作用是否在不同控制点的个体中存在差异。共有95名在校大学生完成正念注意觉知量表（MAAS）,罗特控制点量表（LOCS）,并通过动态评估的方式,完成每天2次,持续14天的在日常生活情境中针对知觉压力和消极情绪的密集型追踪测量。多层线性模型结果表明：（1）在个体内水平,个体某一时刻的知觉压力可以显著预测个体下一时刻的消极情绪;（2）个体的正念水平越高,日常生活中知觉压力对消极情绪的预测力越低;（3）个体越倾向于内控,日常生活中知觉压力对消极情绪的预测力越低;（4）个体越倾向于外控,正念对日常生活中知觉压力影响消极情绪的调节作用越强。本研究验证了正念对日常生活中压力反应的保护作用,并提示外控者在面临压力时更有可能从正念中获益。     

Artificial consciousness, artificial emotions, and autonomous robots

Nowadays for robots, the notion of behavior is reduced to a simple factual concept at the level of the movements. On another hand, consciousness is a very cultural concept, founding the main property of human beings, according to themselves. We propose to develop a computable transposition of the consciousness concepts into artificial brains, able to express emotions and consciousness facts. The production of such artificial brains allows the intentional and really adaptive behavior for the autonomous robots. Such a system managing the robot’s behavior will be made of two parts: the first one computes and generates, in a constructivist manner, a representation for the robot moving in its environment, and using symbols and concepts. The other part achieves the representation of the previous one using morphologies in a dynamic geometrical way. The robot’s body will be seen for itself as the morphologic apprehension of its material substrata. The model goes strictly by the notion of massive multi-agent’s organizations with a morphologic control.     

情绪调节灵活性对负性情绪的影响：来自经验取样的证据

情绪调节灵活性是指个体根据不断变化的情境需求灵活部署情绪调节策略的能力。本研究采用经验取样方法,通过拟合个体在日常生活事件(如,未通过考试)和突发公共卫生事件(COVID-19)中的策略使用剖面结构和情境负性程度与策略使用程度的共变关系测量个体的情绪调节灵活性水平,并探讨其对个体后续负性情绪(抑郁和焦虑)的影响。两个独立样本结果表明：单一策略使用偏好(如沉浸偏好和表达抑制偏好)的个体在负性生活事件中和疫情期间经历了更高水平的抑郁和焦虑情绪。此外,当个体随情境负性程度提高使用更多分心策略,而随情境负性程度降低使用更多认知重评策略(意味较高的情绪调节灵活性),其抑郁和焦虑情绪水平更低。以上结果共同证实了情绪调节灵活性有利于减少个体的负性情绪体验。     

Self-transcendent emotions and their influence on organizational effectiveness: A literature review and synthesis

Self-transcendent emotions are positive emotions that arise out of other-focused appraisals. These emotions shift attention from the self to the needs and concerns of others. Limited work, however, focuses on self-transcendent emotions and the underlying cognitive and behavioural mechanisms by which they benefit organizations. We review the disparate streams of research on self-transcendent emotions and detail the thought-action repertoires of four self-transcendent emotions (compassion, gratitude, inspiration, and awe), explaining how each contributes to effective organizational functioning. Central to achieving this aim is the broaden-and-build theory. We show how the four self-transcendent emotions broaden cognitive processes and build the necessary resources leading to specific positive organizational outcomes. We conclude our review with four themes: (a) the importance of delineating levels of analysis in self-transcendent emotion research, (b) acknowledging contextual and cross-cultural differences shaping the experience of self-transcendent emotions, (c) addressing measurement concerns, and (d) the examination of other self-transcendent emotions. In effect, we synthesize the positive psychology and organizational behaviour literature, generating a framework that prompts theoretical and practical considerations for the role of self-transcendent emotions in organizations.