Janteloven and the Expression of Pride in Norway and the United States

The current study tested how culture may affect the interpretation of the expression of pride among Norwegian and U.S. participants. Our results show that participants from Norway ascribed more negative trait attributions to a target person expressing pride than U.S. participants. It is proposed that Janteloven is responsible for the differences in these trait attributions, and we interpret the results from a “closed-system” and “open-system” (Mayr, 1976) perspective.     

池田大作的生命论伦理观——以《生命的尊严》为中心

伦理本源于社会生活,伦理的基础应当是人的生命和生活。池田大作立足于人的生命尊严来阐发幸福,倡导共生的道德风气,对生命的意义给予了新的诠释。     

Arrogant or self-confident? The use of contextual knowledge to differentiate hubristic and authentic pride from a single nonverbal expression

Two studies tested whether observers could differentiate between two facets of pride—authentic and hubristic—on the basis of a single prototypical pride nonverbal expression combined with relevant contextual information. In Study 1, participants viewed targets displaying posed pride expressions in response to success, while causal attributions for the success (target's effort vs. ability) and the source of this information (target vs. omniscient narrator conveying objective fact) were varied. Study 2 used a similar method, but attribution information came from both the target and an omniscient narrator; the congruence of these attributions was varied. Across studies, participants tended to label expressions as authentic pride, but were relatively more likely to label them as hubristic pride when (a) contextual information indicated that targets were arrogant and (b) no mitigating information about the target's potential value as a hard-working group member (i.e., that success was actually due to effort) was presented.     

Understanding of moral emotions and social exclusion in pre-schoolers and third graders

Abstract

This study examined whether children use information about moral emotions when judging peer exclusion. Japanese pre-schoolers and third graders (N = 110) listened to stories featuring characters who felt happy or sad after engaging in immoral behaviour or avoiding immoral behaviour (pushing a child off a swing and stealing another child’s doughnuts). In study 1, participants judged the extent to which characters who felt happiness, guilt, and pride would be socially excluded. In study 2, participants judged whether characters who felt guilt, no guilt, pride, and no pride would be socially excluded. Participants believed that characters would be socially excluded based on moral emotions. Characters who did not feel guilt or pride were excluded more frequently relative to those who did; however, children found it easier to judge exclusion based on guilt rather than pride, especially in the case of pre-schoolers. Moreover, pre-schoolers had difficulty explaining their reasoning.     

The body in analysis: authentic movement and witnessing in analytic practice

This paper will describe a form of active imagination called authentic movement, in which attention is given to the somatic unconscious. In authentic movement, patients are encouraged to focus inward and attend to any bodily sensations, images and feelings which may arise. In the process of focusing inward on one's bodily-felt experience, images, somatic memory and the accompanying feelings which arise are then available to be explored as a communication from the patient's unconscious. Authentic movement supports the individual in linking image with affect in that the individual re-experiences the somatic aspect of symbolization. What was previously conserved on the somatic level as unmentalized experience, can now begin to be taken up into the mind, thought about, and made available for analysis. In authentic movement, the analyst acts as a silent witness to the patient's explorations. The quiet focused attention of the witness helps to create a secure containing environment in which the person moving can experience a sense of feeling held and seen. The function of the witness is to hold the patient's experience in his own mind, particularly what is not yet mentalized. The witness utilizes his somatic countertransference, including any images, feelings and bodily responses which are generated by what is being communicated non-verbally, as a means of understanding and responding to the patient's material.