Rousing the Partisan Combatant: Elite Incivility,Anger, and Antideliberative Attitudes

The claim that elite political incivility can rouse partisan, antideliberative attitudes has many adherents, but the empirical record demonstrating a relationship is surprisingly limited. Yet the extant research suggests that incivility can stimulate aversive feelings, of the sort that discrete and dimensional theories of emotion predict should induce a partisan, antideliberative mode of citizenship among those exposed. Leveraging two online experiments, I address the questions of whether elite incivility provokes anger, rather than enthusiasm and anxiety, and whether the affective reactions induced by incivility yield the changes in deliberative attitudes that theories of emotion predict. I find that elite incivility, when counterattitudinal, rouses anger, which in turn can provoke an active and combative form of partisan citizenship. Despite claims to the contrary, the link between proattitudinal incivility, anger, and antideliberative attitudes is less clear. The results provide insight into the dynamics of discourse in the digital age, when affective polarization is the norm and elites commonly employ uncivil rhetoric.     

On the difficulty interpreting He Yan’s ‘emotionless sage’

This paper examines the debate surrounding He Shao’s account that ‘He Yan thinks the sage is without pleasure, anger, sorrow and grief.’ The point of controversy surrounds squaring a perspective on the sage as emotionless with a thinker who otherwise largely expounds values and political views found in the Lunyu and the Laozi. Since proper management of emotions is important in both texts, it is difficult to imagine how He Yan could hold such a radical view. Dealing with this difficulty scholars have either simply found He Yan ‘unreasonable’ and ‘contradictory’ or otherwise sought to explain away his emotionless sage through complex ontological or political arguments. When He Yan’s work is contextualized in terms of philosophical religious views at the time, we find additional problems with how He Yan’s work has been interpreted. This paper considers a new way to view He Yan, one that respects his multifarious views.     

预期想象对拖延的影响:想象过程和想象结果的效应分离

摘要 为了考察预期想象对不同拖延水平个体拖延行为的影响,本研究采用一般拖延量表(General Procrastination Scale)选取高拖延被试和低拖延被试,要求被试在进行模拟现实的拖延任务之前分别对任务过程和任务结果进行预期想象,比较不同拖延水平的被试在预期想象作用下拖延行为的变化。结果表明：(1)在两组被试中,相比于无想象条件下的拖延行为,对任务过程的预期想象增强拖延行为,对任务结果的预期想象削弱拖延行为;(2)对任务不同成分的预期想象所引发的情绪与拖延行为的变化相关显著。这说明情绪和预期想象是影响拖延的重要因素,合理地操纵对任务不同成分的预期想象可以有效干预拖延行为。     

Preserved re-experience of discrete emotions: Amnesia and executive function

Amnesic patients can re-experience emotions elicited by forgotten events, suggesting that brain systems for episodic and emotional memory are independent. However, the range of such emotional memories remains under-investigated (most studies employing just positive–negative emotion dyads), and executive function may also play a role in the re-experience of emotions. This is the first investigation of the intensity of the emotional re-experience of a range of discrete emotions (anger, fear, sadness, and happiness) for a group of amnesic patients. Twenty Korsakoff syndrome (KS) patients and 20 neurologically normal controls listened to four novel emotional vignettes selectively eliciting the four basic emotions. Emotional experience was measured using pen-and-paper Visual Analogue Mood Scales and episodic memory using verbal recollections. After 30 min, the recollection of stories was severely impaired for the patient group, but the emotional re-experience was no different from that of controls. Notably, there was no relationship between episodic recall and the intensity of the four emotions, such that even profoundly amnesic patients reported moderate levels of the target emotion. Exploratory analyses revealed negative correlations between the intensity of basic emotions and executive functions (e.g., cognitive flexibility and response inhibition) for controls but not patients. The results suggest that discrete emotions can be re-experienced independently of episodic memory, and that the re-experience of certain discrete emotions appears to be dampened by executive control. KS patients with absent or mild cognitive symptoms should benefit from emotion-regulation interventions aimed at reducing the recognized affective burden associated with their episodic memory deficit.     

Emotional Attachment and Its Limits: Mengzi,Gaozi and the Guodian Discussions

Mengzi maintained that both benevolence (ren 仁) and rightness (yi義) are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi’s interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi’s view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi’s complexity in these discussions, highlighting its implications for (i) the nei-wai debate; (ii) the notion of yi as “rightness,” or doing the right thing; and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.     

The relationship between beliefs about emotions and quality of life in irritable bowel syndrome

Suppression of undesirable emotions, as well as beliefs about the unacceptability of experiencing and expressing emotions, have both been shown to be related to poorer health-related outcomes in several clinical groups. Potential models through which these variables relate have yet to be tested in those with irritable bowel syndrome (IBS) and are therefore examined in the current article. Online questionnaires were administered to people with IBS (n = 84) to test a mediation model in which beliefs about the unacceptability of emotions are associated with greater emotional suppression, which in turn relates to increased affective distress and consequently poorer quality of life. An alternate model to test the direction of effect along with two further models using support-seeking as mediators of the same predictor and outcome were also tested. Emotional suppression and affective distress (in that particular order) mediate the relationship between beliefs about emotions and quality of life IBS. The models using support-seeking as mediators of the relationship between beliefs about emotions and the two outcomes were not supported. These findings suggest a role for emotional processing in medically unexplained symptoms and imply the need to address such beliefs about emotions in psychological therapies.     

State humility: Measurement,conceptual validation,and intrapersonal processes

Humility is a core psychological process theoretically marked by low self-focus, secure identity, and balanced awareness of strengths and weaknesses. We began with a consensual definition of humility before theoretically unpacking it. First, using 25 samples and 2622 adults, we developed the Brief State Humility Scale, which demonstrates strong construct validity and good reliability, is sensitive to experimental manipulation, and is uncorrelated with social desirability. Second, using this measure, we replicated previously reported relationships involving interpersonal processes; revealed links between state humility and intrapersonal processes (e.g. affect, creativity, and personality); and demonstrated key theoretical differences between state humility and modesty. This framework highlights new avenues for humility research and suggests how humility plays a critical role in emotional experience.     

群体内疚:界定、心理机制、行动倾向及干预策略

当个体认为内群体为外群体受到的不道德伤害负有责任时会体验到群体内疚。该情绪常见的触发情境包括过往历史的伤害事件、当下的群际冲突、不公正的社会关系及未来的伤害事件。群体认同、内群体责任和不当性评估是影响群体内疚产生的三大心理机制。群体内疚会导致施害群体对受害群体表现出积极行动,如友善态度,冲突和解、群体补偿及群际支持。通过群体肯定、自我肯定、促进共同认同、强调内群体责任及展现已有补偿行为等干预策略可以引发施害群体的群体内疚。未来的研究应澄清群体内疚的成因机制,进一步探索群体内疚与补偿行为间的作用关系。     

What triggers prosocial effort? A positive feedback loop between positive activities,kindness, and well-being

Across two studies, we found evidence supporting a positive feedback loop between positive activities, kindness and well-being. In Study 1, participants were randomly assigned to one of four distinct positive activities (versus a neutral writing activity) before spending three weeks engaging in kind acts. We found that the positive activities served as triggers – that is, they predicted greater prosocial effort, which in turn predicted greater well-being immediately following the intervention and at a two-week follow-up. In Study 2, we explored the specific effects of a gratitude trigger, and extended the intervention period to six weeks. Although, we did not replicate the direct effect of the gratitude trigger on prosocial effort, people who wrote gratitude letters (versus writing about their week) reported relatively greater elevation, which predicted greater prosocial effort during the six weeks. In turn, replicating Study 1, greater effort predicted higher well-being immediately following the study.