Ki Joo Choi 《The Journal of religious ethics》2010,38(2):269-296

This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers an acute sense of the significance of perception for Edwards's virtue ethics, which in turn allows for a constructive Edwardsean entry into current theological discussions on the narrative character of virtue.  相似文献   

    

Barbara A. Mellers  Ilana Ritov 《决策行为杂志》2010,23(4):369-382

Loss aversion is an economic assumption about utility—people value giving up a good more than they value getting it. It also has hedonic meaning—the pain of a loss is greater in magnitude than the pleasure of a comparable gain. But value and pleasure are not necessarily identical. We test the hedonic interpretation of loss aversion in experimental markets. With hedonic forecasts, sellers imagine the pain of losing their endowment, and buyers imagine the pleasure of being endowed. With hedonic experiences, sellers rate the pleasure of having the endowment, and buyers rate the pain of being without it. Contrary to loss aversion, predicted pleasure is greater in magnitude than predicted pain, and experienced pleasure surpasses experienced pain. We show that the relative magnitude of pleasure and pain depends on beliefs about the likelihood of outcomes, as well as utilities. Surprise makes gains more pleasurable and losses more painful. With surprising gains and expected losses, pleasure can surpass pain. But when gains and losses are equally likely (or losses are surprising and gains are expected), the opposite pattern can occur. Finally, within‐group and between‐group prices are significantly correlated with hedonic experiences. Sellers who feel better with their endowments assign higher selling prices, and buyers who feel worse about the absence of endowment assign higher buying prices. Despite the fact that hedonic experiences deviate from loss aversion, these emotions predict the endowment effect. Copyright © 2009 John Wiley & Sons, Ltd.  相似文献   

    

Reinhard Pekrun  Thomas Goetz  Raymond P. Perry  Klaudia Kramer  Michaela Hochstadt  Stefan Molfenter 《Anxiety, stress, and coping》2013,26(3):287-316

Measures of test emotions other than test anxiety are lacking. In a series of six studies, we developed a multi-scale questionnaire assessing test-related joy, hope, pride, relief, anger, anxiety, shame, and hopelessness (Test Emotions Questionnaire, TEQ). Consisting of subscales measuring affective, cognitive, physiological, and motivational emotion components, the scales can be used to identify both trait and state test emotions, and are available in German- and English-language versions. Using a rational-empirical strategy of test construction, we first developed theoretical models of the component structures, antecedents, and effects of different test emotions. We then conducted two exploratory, qualitative studies on the occurrence and structures of these emotions. Finally, based on theory and our exploratory data, we constructed, analyzed, and revised the scales of the TEQ in four quantitative studies. Findings of correlational and confirmatory factor analysis indicate that the scales are reliable, structurally valid in terms of representing different test emotions and components within emotions, and externally valid in terms of correlating significantly with personality, learning, academic achievement, and perceived health problems. Many of these correlations proved to be stronger for test emotions other than anxiety, implying that test anxiety is neither the only relevant test emotion, nor necessarily the most important one.  相似文献   

    

Christina Samios  Lisa M. Abel  Amber K. Rodzik 《Anxiety, stress, and coping》2013,26(6):610-623

Therapists who work with trauma survivors, such as survivors of sexual violence, can experience compassion satisfaction while experiencing negative effects of trauma work, such as secondary traumatic stress. We examined whether the negative effects of secondary traumatic stress on therapist adjustment would be buffered by compassion satisfaction and whether the broaden-and-build theory of positive emotions could be applied to examine the factors (positive emotions and positive reframing) that relate to compassion satisfaction. Sixty-one therapists who work with sexual violence survivors completed measures of secondary traumatic stress, compassion satisfaction, adjustment, positive emotions and positive reframing. Hierarchical multiple regression analyses found that compassion satisfaction buffered the negative impact of secondary traumatic stress on therapist adjustment when adjustment was conceptualised as anxiety. Using non-parametric bootstrapping, we found that the relationship between greater positive emotions and greater compassion satisfaction was partially mediated by positive reframing. The findings indicate that compassion satisfaction is likely to be helpful in ameliorating the negative effects of secondary traumatic stress on anxiety in therapists who work with sexual violence survivors and that the broaden-and-build theory of positive emotions may provide a strong theoretical basis for the further examination of compassion satisfaction in trauma therapists.  相似文献   

    

Alexa Smith-Osborne  Ann Wilder  Elizabeth Reep 《Journal of aggression, maltreatment & trauma》2013,22(5):461-481

In this study, 10 recent meta-analytic and systematic review studies were synthesized on the neurological underpinnings of stress and trauma with implications for the impact of parental post-traumatic stress disorder (PTSD) and resilience among military children. Following Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) group guidelines and utilizing a validated quality assessment tool, this systematic review of reviews incorporated results from more than 35,971 individuals with stress exposures, effects, or disorders and healthy controls. This synthesis found support for important gene, physiology, and environment correlations and interactions that predict increased risk for stressful life events and PTSD, but not direct transmission, among military children. Future research is needed to determine if these constitute indirect pathways of intergenerational transmission in military children.  相似文献   

    

Emily McRae 《The Journal of religious ethics》2012,40(1):99-121

This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using one's own passionate emotions to connect to others and gain insight into the world. Patrul Rinpoche's The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung) focuses on passionate empathy with the emotions of others. Drawing on these texts, I present a (distinctly Buddhist) conception of a passionate life and argue that passionate emotional experience is a central part of moral and spiritual development more broadly construed.  相似文献   

    

KAREN KOVACH 《Metaphilosophy》2010,41(4):618-638

Abstract: Many individuals experience feelings of collective guilt or shame for the blameworthy historical acts of the nations or ethnic groups to which they belong. I reject the idea that collective moral sentiment rests on inherited moral responsibility. I suggest that the possibilities for individual action inherent in membership in ethnic identity groups can be a source of special moral duties. I argue that collective guilt and shame are moral emotions that individuals experience in response to complex assessments of their groups' histories and of their own practical responses to those histories. The approach I take to analyzing the concept of an ethnic identity group makes use of tools developed by Max Weber. Weber's conceptual work on social groups and related phenomena has been strongly criticized in a widely discussed book by Margaret Gilbert. I show that Gilbert's arguments fail to discredit Weberian analyses of social groups and their properties.  相似文献   

    

Hareli S  Sharabi M  Hess U 《International journal of psychology》2011,46(4):310-320

The present research investigated the influence of knowledge about a person's modesty or arrogance on people's expectations regarding that person's emotional reactions to success and failure. Arrogance and modesty reflect the extent to which someone is likely to publicize their ability. Accordingly, we predicted that observers' expectations regarding a person's tendency to publicize their ability should inform expectations about the person's emotional reactions to success and failure. In two vignette studies, observers predicted the emotional state of a protagonist, as well as the probability that s/he will actually express that emotion and share the experience with others. For success, participants predicted a protagonist's pride, happiness, schadenfreude, and embarrassment if praised for a positive outcome. For failure, participants predicted anger, shame, guilt, sadness, and fear reactions. Across studies, personality information explained more variance than did gender or status. Results showed that the expectations for an arrogant person matched modal expectations for success, whereas for failure the expectations for the modest individual were closest to the modal expectations. Specifically, both modest and arrogant individuals were expected to suppress emotions that do not fit their self-presentational styles rather than to exaggerate expressions that do. This paper adds to our understanding of the information that people use to predict others' emotional reactions.  相似文献   

    

Strohminger N  Lewis RL  Meyer DE 《Cognition》2011,(2):295-300

Positive emotions are often treated as relatively similar in their cognitive-behavioral effects, and as having unambiguously beneficial consequences. For example, Valdesolo and DeSteno (2006) reported that a humorous video made people more prone to choose a utilitarian solution to a moral dilemma. They attributed this finding to increased positive affect. To determine whether such results actually stem in general from positive affect or from other more specific properties of humor, we conducted an experiment with moral dilemmas presented during an interleaved emotion-induction procedure involving mirth and another positive emotion, elevation. Mirth increased permissiveness for deontological violations, whereas elevation had the opposite effect. Furthermore, affective valence had no apparent independent influence on these judgments. Our results suggest that mirth and elevation have distinct cognitive consequences whose properties reflect their respective social functions, not their shared positive valence.  相似文献   

    

Tali Seger-Guttmann  Hana Medler-liraz 《The Journal of psychology》2016,150(3):342-357

The present study examined the moderation effects of extraversion on the relationships between hiding and faking emotions, perceived satisfaction from intimate relationships, and reported physical health concerns. Four hundred and four Israeli participants, who were all involved in intimate relationships at the time of the study, responded to the Extraversion scale from the Big-Five Inventory, the DEELS to measure hiding and faking emotions, the SELF to assess physical health concerns, and the short version of the ENRICH to evaluate perceived satisfaction with intimate relationships. The mean age was 32.3 years (SD = 8.2); and the average length of time as a couple was 7.8 years (SD = 8.2). Of the participants, 198 were married (48.5%). The findings indicate that the effect of hiding negative emotions was stronger for perceived satisfaction with intimate relationships and physical health concerns than that for faking positive emotions. Extraverts who showed a higher frequency of hiding their negative emotions were significantly less satisfied with their relationships than introverts and they also tended to report more concerns with their physical health. These results were not found when extraverts reported a high frequency of faking positive emotions. These results are discussed in the context of the trait-behavior-concordance model and stress the importance of distinguishing faking from hiding.  相似文献