Witnessing excellence in action: the ‘other-praising’ emotions of elevation,gratitude, and admiration

People are often profoundly moved by the virtue or skill of others, yet psychology has little to say about the ‘other-praising’ family of emotions. Here we demonstrate that emotions such as elevation, gratitude, and admiration differ from more commonly studied forms of positive affect (joy and amusement) in many ways, and from each other in a few ways. The results of studies using recall, video induction, event-contingent diary, and letter-writing methods to induce other-praising emotions suggest that: elevation (a response to moral excellence) motivates prosocial and affiliative behavior, gratitude motivates improved relationships with benefactors, and admiration motivates self-improvement. Mediation analyses highlight the role of conscious emotion between appraisals and motivations. Discussion focuses on implications for emotion research, interpersonal relationships, and morality.     

I’m merciful,am I not? Facets of narcissism and forgiveness revisited

Narcissists are said to be particularly unforgiving, yet previous research remains inconclusive. This is likely because most previous studies focused on narcissism as a unitary construct, thereby neglecting its multiple facets. The present study (N = 1101) thus aimed to clarify the nuanced associations between different facets of narcissism and forgiveness, the latter being assessed via self-report and non-self-report measures. The results of a structural equation model (SEM) showed that antagonistic aspects of narcissism were negatively correlated with explicit forgiveness. Importantly, agentic as well as communal aspects of narcissism were positively correlated with explicit forgiveness. Aspects of narcissistic personality were not correlated with implicit forgiveness. Results suggest that not all facets of narcissism are associated with an unforgiving stance.     

钦佩感：一种见贤思齐的积极情绪

钦佩感是对优秀他人或榜样的一种高度喜欢和尊敬, 是看到他人的优秀行为或品质时所产生的一种积极情绪, 其典型成分是欣赏和鼓舞。他人的优秀能力、美德、积极态度、自我提升动机、相似的价值观等因素影响钦佩感的产生。美德钦佩感会导致后叶催产素分泌, 和能力钦佩感分别激发不同但又相互重叠的脑区。钦佩感具有激励作用, 提高自我效能感和结果期望并影响其职业意向, 激发个体的亲社会动机与行为。拓展钦佩感的概念与成分、辨析与崇拜的相似与不同、开展钦佩感的应用研究以及跨文化或本土化研究等是该领域未来重要的研究方向。     

自恋双面性与行为系统的关系：性别的调节作用

为探索不同自恋得分的个体对奖赏与惩罚的敏感性及性别在其中的作用,本研究采用钦佩–竞争自恋问卷(NARQ)、BIS/BAS量表在483名在校大学生中进行调查。对数据进行共同方法偏差检验、相关分析以及基于多元回归的调节效应检验,结果发现：(1)钦佩性自恋与行为趋近系统存在显著正相关,与行为抑制系统存在显著负相关;(2)竞争性自恋与行为抑制系统存在显著正相关,而与行为趋近系统的相关不显著;(3)性别在自恋双面性与行为系统之间起调节作用。结果表明,女性自恋双面性得分越高,对奖赏和惩罚均越敏感;在男性被试中未表现出这种模式。     

孤芳自赏还是乐于助人?员工自恋对亲社会行为的影响

本研究通过整合自恋双元理论和特质激活理论, 探讨欣赏型自恋、敌对型自恋对员工亲社会行为的影响机制, 深入分析了员工关系趋近型动机和关系回避型动机的中介作用以及任务相互依赖性的调节作用。通过对来自员工-同事二阶段配对的235份数据进行分析, 结果发现: 欣赏型自恋对员工亲社会行为具有显著的正向影响, 敌对型自恋对员工亲社会行为具有显著的负向影响; 关系趋近型动机在欣赏型自恋与员工亲社会行为之间发挥着中介作用, 关系回避型动机在敌对型自恋与员工亲社会行为之间没有发挥中介作用; 任务相互依赖性不仅正向调节欣赏型自恋与员工关系趋近型动机的直接效应, 而且还正向调节着欣赏型自恋通过关系趋近型动机对亲社会行为的间接效应。     

PATERNAL FUNCTION AND THIRDNESS IN PSYCHOANALYSIS AND LEGEND: HAS THE FUTURE BEEN FORETOLD?

This paper examines the Akedah, the biblical narrative of the Binding of Isaac, and suggests that this story may be interpreted as inaugurating paternal function and thirdness. It marks the passage from the narcissistic father to the symbolic, dead father, and the institution of the Law that forbids all killings, opening up the succession of the generations. The author suggests that time is an essential element in establishing thirdness, creating a link between the here and now and the there and then in the après coup of the psychoanalytic process. The author also briefly reviews the psychoanalytic literature on thirdness and indicates this paper's contribution to it.     

Differential endophenotypic markers of narcissistic and antisocial personality features: A psychophysiological investigation

This study investigated the differential psychophysiological correlates of narcissistic and antisocial personality features in a college student sample. Skin conductance (SC), respiratory sinus arrhythmia (RSA), and pre-ejection period (PEP) were monitored while participants watched a countdown to an aversive noise blast and viewed emotionally valenced slides. Results indicated that narcissistic personality features were unrelated to SC reactivity during the countdown, whereas antisocial personality features were negatively related to SC reactivity. Narcissistic personality features were also related to RSA decreases and PEP shortening while viewing happy slides, whereas antisocial personality features were not. Taken together, these findings suggest differential endophenotypic markers of narcissistic and antisocial personality features despite their clinical similarities.     

Psychologie du criminel en col blanc: À la recherche de sa personnalité

The aim of this present conceptual analysis is to define the main analytical approaches of the particular form of organizational deviance: white-collar crime. Within the scope of the dispositional heuristic approach, the analysis explores the explanatory potential of a certain idiosyncratic factor: the narcissistic personality. The analysis proposes future avenues of research concerning the identification of personal dispositions underlying white-collar crime.     

God Diagnosed with Narcissistic Personality Disorder

This article endorses the contention that God suffers from a mental disorder, but challenges J. Henry Jurgens’ diagnosis of bipolar disorder as reported in The Onion (“God diagnosed with bipolar disorder”, 2001) and proposes narcissistic personality disorder instead. It uses the diagnostic criteria for narcissistic personality disorder from The Diagnostic and Statistical Manual of Mental Disorders—DSM-IV (American Psychiatric Association, Washington, DC, 1994) and various biblical citations in support of this diagnosis. It rejects the idea that a major personality change is reflected in the New Testament and claims that God did not experience a major transformation of his narcissistic personality structure as described by Heinz Kohut (Forms and transformations of narcissism, in A. P. Morrison, Ed., Essential papers on narcissism, pp. 61–87, New York University Press, New York, 1966/1986). However, it concludes that God’s creativity accounts for the stability of his narcissistic personality structure and helps to explain his lack of empathy toward human beings.