Turkish Children's Expression of Negative Emotions: Intracultural Variations Related to Socioeconomic Status

The goal of the present study was to examine intracultural variations in Turkish children's emotion expression in relation to socioeconomic status (SES) characteristics, alone and in combination with child gender and their interaction partners. Children's expectations about outcomes from expressing and their reasons for hiding their felt emotion in situations that involved unfairness, disappointment, public failure and a mishap were also delineated. A total of 123 school‐aged Turkish children responded to hypothetical vignettes. Boys and girls from middle‐high SES families were equally likely to endorse shame expression. However, lower SES boys were more likely to endorse hiding shame than lower SES girls. Middle‐high SES children showed a tendency for expressing anger and sadness more than lower SES children. Turkish children primarily expected interpersonal support from emotion expression. Upon anger, disappointment and sadness expression, Turkish children expected instrumental support more from their parents than their peers. The intracultural differences are discussed in light of sociodemographic changes accompanied by cultural value shifts that differentially impact socialization goals and practices of families with different SES. Copyright © 2015 John Wiley & Sons, Ltd.     

从信任违背到信任修复:道德情绪的作用机制

早期学者已经从认知的角度分析信任违背的原因及修复方式。近年来,情绪对信任修复的影响引起了重点关注,但是情绪在其中的作用机制并未得到解答。当前的研究主要从情绪影响信任的线索依赖效应和离散情绪(内疚、羞愧、愤怒、悲伤等)对信任修复的影响这两个角度着手研究情绪对信任修复的影响。通过文献梳理发现内疚和共情两种道德情绪是影响信任修复最重要的情绪因素:内疚能够促进受信方做出补偿行为,共情能够促进信任方宽恕他人。基于此构建了道德情绪的信任修复模型,并考虑了目标线索和信任方的特质性宽恕的调节作用。同时建议未来的研究进一步探讨其他离散情绪尤其是道德情绪对信任修复的作用,并关注情境与情绪的交互作用。     

Rethinking Debt: Theology,Indebted Subjects,and Student Loans

This article focuses on the way in which a theological understanding of debt resonates with moral and economic debt, with particular attention paid to student loan debt. Although the so‐called satisfaction theory of atonement, which grounds itself in the debt we owe to God, resonates with the logic of contemporary capitalism, this article suggests that other theological traditions concerning debt, which conceive of debt variously as something owed to the devil or as something that God owes to us, provide avenues for rethinking debt, theologically, morally, and economically.     

The BDNF Val66Met polymorphism impacts victim's moral emotions following interpersonal transgression

Immoral behaviors make individuals abominate and punish transgressors. Inspired by the associations between the Val66Met polymorphism of brain‐derived neurotropic factor (BDNF) gene and emotional responses following negative events, we investigated whether this polymorphism was also associated moral emotions such as punishment and forgiveness following interpersonal transgression. To do so, we categorized 340 individuals according to the BDNF Val66Met and assessed moral emotions by using 12 hypothetic scenarios in different conditions of intention and interpersonal consequence. The results indicated that this polymorphism was significantly associated with moral aversion and punishment towards transgressors. Victims with the Val/Val genotype expressed less aversion and punishment than the Met carriers, regardless of intention and interpersonal consequence. Moreover, this polymorphism was associated with forgiveness. Victims with the Val/Val genotype expressed more forgiveness than the Met carriers. Taken together, these findings highlight the importance of the BDNF Val66Met to moral emotions.     

Pain for the Moral Error Theory? A New Companions-in-Guilt Argument

The moral error theorist claims that moral discourse is irredeemably in error because it is committed to the existence of properties that do not exist. A common response has been to postulate ‘companions in guilt’—forms of discourse that seem safe from error despite sharing the putatively problematic features of moral discourse. The most developed instance of this pairs moral discourse with epistemic discourse. In this paper, I present a new, prudential, companions-in-guilt argument and argue for its superiority over the epistemic alternative.     

Shame and Guilt—Do They Really Differ in Their Focus of Evaluation? Wanting to Change the Self and Behavior in Response to Ingroup Immorality

Shame and guilt are often theorized to differ on a self versus behavior focus. However, we propose that this is not true when taking a group perspective. In our field study, 196 communal participants were confronted with historical ingroup immorality. Results showed that participants who were old enough to have understood what happened in that time-period felt more guilt and shame than did those who were too young. Partly due to their ingroup anger, shame motivated an intention to change the ingroup self and behavior. In contrast, partly due to personal anger, guilt motivated an intention to change personal self and behavior. This suggests that the distinction between shame and guilt are not as clear-cut as previous research have assumed.     

Perceived stigma,self-blame,and adjustment among lung,breast and prostate cancer patients

People who suffer from disease have often been stigmatised. The internalisation of stigma leads to the experience of self-blame. The relationship among stigma, self-blame and adjustment was framed with two theoretical perspectives: the looking-glass self and learned helplessness models. These models were studied in 96 lung, 30 breast and 46 prostate cancer patients. Consistent with the looking-glass-self model, we predicted that perceived stigma and self-blame would be associated with poorer psychological adjustment; the data supported these hypotheses. Consistent with the learned helplessness model, we predicted that self-blame would mediate the link between perceived stigma and psychological adjustment; data supported these hypotheses. The mediation model explained a greater percentage of the variance in adjustment in the lung cancer sample compared to the breast and prostate cancer sample. Participants who reported internal causal attributions reported poorer psychological adjustment. Lung cancer patients were more likely than breast or prostate cancer patients to report internal causal attributions for their cancer. Future research and cancer care are discussed in light of these findings.     

Women,Weight, and Power

No abstract available for this article.     

Freud's atonement

The authors explore Freud's preoccupations with death and dying. In particular, they focus on the day of Freud's death, which was the Jewish Day of Atonement and the Jewish Sabbath. The significance of this event, which the authors think was “planned,” was not just in order to obliterate years of pain and suffering from cancer, but also to overcome a lifelong burden of conflict and guilt about his relations with his family and colleagues as well as his Jewish cultural/religious upbringing. The authors consider whether the timing of Freud's death represented a premeditated return to his cultural and religious roots.