<p>The AIM, a questionnaire intended to measure affective intensity has, to date, only been related to differences in self-reported intensity of emotional experience (Larsen & Diener, 1987). We investigated whether it is also related to the intensity of facial expressions of emotion shown by subjects after having been startled. Although the AIM was related to some self-report measures of emotion, the AIM was not related to post-startle facial expressions of emotion.</p>
<p>People can experience great distress when a group to which they belong (in-group) is perceived to have committed an immoral act. We hypothesised that people would direct hostility toward a transgressing in-group whose actions threaten their self-image and evoke collective shame. Consistent with this theorising, three studies found that reminders of in-group transgression provoked several expressions of in-group-directed hostility, including in-group-directed hostile emotion (Studies 1 and 2), in-group-directed derogation (Study 2), and in-group-directed punishment (Study 3). Across studies, collective shame-but not the related group-based emotion collective guilt-mediated the relationship between in-group transgression and in-group-directed hostility. Implications for group-based emotion, social identity, and group behaviour are discussed.</p>
In this article we examine the role of appeasement in human emotion, social practice, and personality. We first present an analysis of human appeasement. Appeasement begins when the conditions of social relations lead one individual to anticipate aggression from others, is expressed in submissive, inhibited behavior, which in turn evokes inferences and emotions in others that bring about social reconciliation. Our empirical review focuses on two classes of human appeasement: reactive forms of appeasement, including embarrassment and shame, which placate others after social transgressions; and anticipatory forms of appeasement, including polite modesty and shyness, which reduce the likelihood of social conflict and aggression. Our review of the empirical evidence indicates that embarrassment, shame, modesty, and shyness share the eliciting conditions, submissive behavior, and social consequences of appeasement. We conclude by discussing social processes that allow humans to appease one another, such as teasing, and those that prevent appeasement, such as legal and negotiation practices, to the benefit and detriment of human relations. Aggr. Behav. 23:359–374, 1997. © 1997 Wiley-Liss, Inc.
<p>Most theories of affective in ¯ uences on judgement and choice take a valencebased approach, contrasting the effects of positive versus negative feeling states. These approaches have not speci ® ed if and when distinct emotions of the same valence have different effects on judgement. In this article, we propose a model of emotion-speci ® c in ¯ uences on judgement and choice. We posit that each emotion is de ® ned by a tendency to perceive new events and objects in ways that are consistent with the original cognitive-appraisal dimensions of the emotion. To pit the valence and appraisal-tendency approaches against one another, we present a study that addresses whether two emotions of the same valence but differing appraisalsÐ anger and fearÐ relate in different ways to risk perception. Consistent with the appraisaltendency hypothesis, fearful people made pessimistic judgements of future events whereas angry people made optimistic judgements. In the Discussion we expand the proposed model and review evidence supporting two social moderators of appraisal-tendency processes.</p>
The authors investigate the claim that thin slices of expressive behavior serve as reliable indicators of affective style in children and their families. Using photographs, the authors assessed smile intensity and tactile contact in kindergartners and their families. Consistent with claims that smiling and touch communicate positive emotion, measures of children’s smile intensity and warm family touch were correlated across classroom and family contexts. Consistent with studies of parent–child personality associations, parents ’ warm smiles and negative facial displays resembled those of their children. Finally, consistent with observed relations between adult personality and positive display, children’s smiling behavior in the classroom correlated with parent ratings of children’s Extraversion/Surgency. These results highlight the utility of thin slices of smiling and touch as indicators of child and family affective style.
Previous research indicates that lower-class individuals experience elevated negative emotions as compared with their upper-class counterparts. We examine how the environments of lower-class individuals can also promote greater compassionate responding-that is, concern for the suffering or well-being of others. In the present research, we investigate class-based differences in dispositional compassion and its activation in situations wherein others are suffering. Across studies, relative to their upper-class counterparts, lower-class individuals reported elevated dispositional compassion (Study 1), as well as greater self-reported compassion during a compassion-inducing video (Study 2) and for another person during a social interaction (Study 3). Lower-class individuals also exhibited heart rate deceleration-a physiological response associated with orienting to the social environment and engaging with others-during the compassion-inducing video (Study 2). We discuss a potential mechanism of class-based influences on compassion, whereby lower-class individuals' are more attuned to others' distress, relative to their upper-class counterparts.
Chaotic conditions are a prevalent and threatening feature of social life. Five studies examined whether social class underlies divergent responses to perceptions of chaos in one's social environments and outcomes. The authors hypothesized that when coping with perceptions of chaos, lower class individuals tend to prioritize community, relative to upper class individuals, who instead tend to prioritize material wealth. Consistent with these predictions, when personally confronting chaos, lower class individuals were more communally oriented (Study 1), more connected with their community (Study 2), and more likely to volunteer for a community-building project (Study 3), compared to upper class individuals. In contrast, perceptions of chaos caused upper class individuals to express greater reliance on wealth (Study 4) and prefer financial gain over membership in a close-knit community (Study 5), relative to lower class individuals. These findings suggest that social class shapes how people respond to perceptions of chaos and cope with its threatening consequences.
The study of emotional communication has focused predominantly on the facial and vocal channels but has ignored the tactile channel. Participants in the current study were allowed to touch an unacquainted partner on the whole body to communicate distinct emotions. Of interest was how accurately the person being touched decoded the intended emotions without seeing the tactile stimulation. The data indicated that anger, fear, disgust, love, gratitude, and sympathy were decoded at greater than chance levels, as well as happiness and sadness, 2 emotions that have not been shown to be communicated by touch to date. Moreover, fine-grained coding documented specific touch behaviors associated with different emotions. The findings are discussed in terms of their contribution to the study of emotion-related communication.
<p>Certain highly emotional experiences have the potential to produce long-lasting and meaningful changes in personality. Two such experiences are spiritual transformations and experiences of profound beauty. However, little is known about the cognitive appraisals or narrative elements involved in such experiences, how they are similar, and how they differ. In a study of emotion-related narratives, these experiences were found to share many features but also differ in their valence. Experiences of profound beauty are almost always positive, but spiritual transformations are both positive and negative. Moreover, spiritual transformations seem to produce long-lasting change, but experiences of profound beauty, although evocative, do not seem to produce long-lasting change. An emotion approach helps to elucidate two understudied but important emotional experiences.</p>
Think humans are born selfish? Think again. Dacher Keltner reveals the compassionate side to human nature.
What is compassion? And how did it evolve? In this review, we integrate 3 evolutionary arguments that converge on the hypothesis that compassion evolved as a distinct affective experience whose primary function is to facilitate cooperation and protection of the weak and those who suffer. Our empirical review reveals compassion to have distinct appraisal processes attuned to undeserved suffering; distinct signaling behavior related to caregiving patterns of touch, posture, and vocalization; and a phenomenological experience and physiological response that orients the individual to social approach. This response profile of compassion differs from those of distress, sadness, and love, suggesting that compassion is indeed a distinct emotion. We conclude by considering how compassion shapes moral judgment and action, how it varies across different cultures, and how it may engage specific patterns of neural activation, as well as emerging directions of research.
Compassion and pride serve contrasting social functions: Compassion motivates care-taking behavior, whereas pride enables the signaling and negotiation of rank within social hierarchies. Across 3 studies, compassion was associated with increased perceived self-other similarity, particularly to weak or vulnerable others. In contrast, pride was associated with an enhanced sense of similarity to strong others, and a decreased sense of similarity to weak others. These findings were obtained using trait measures (Study 1) and experimental inductions (Studies 2 and 3) of compassion and pride, examining the sense of similarity to strong or weak groups (Studies 1 and 2) and unfamiliar individuals (Study 3). The influences of compassion and pride on perceived self-other similarity could not be accounted for by positive mood, nor was this effect constrained by the ingroup status of the target group or individual. Discussion focuses on the contributions these findings make to an understanding of compassion and pride.
Positive emotions promote adjustment to aversive life events. However, evolutionary theory and empirical research on trauma disclosure suggest that in the context of stigmatized events, expressing positive emotions might incur social costs. To test this thesis, the authors coded genuine (Duchenne) smiling and laughter and also non-Duchenne smiling from videotapes of late-adolescent and young adult women, approximately half with documented histories of childhood sexual abuse (CSA), as they described the most distressing event of their lives. Consistent with previous studies, genuine positive emotional expression was generally associated with better social adjustment two years later. However, as anticipated, CSA survivors who expressed positive emotion in the context of describing a past CSA experience had poorer long-term social adjustment, whereas CSA survivors who expressed positive emotion while describing a nonabuse experience had improved social adjustment. These findings suggest that the benefits of positive emotional expression may often be context specific.
<p>Past research on morality has emphasized a single justice-based moral ethic. Expanding this conception of morality, Shweder has proposed a universal taxonomy of three moral rhetorics related to justice, interdependence, and purity. Five studies tested the hypothesis that American morality emphasizes the justice-based rhetoric, whereas Filipino morality is represented by all three rhetorics. In the first three studies, American examples were modally justice based, whereas Filipinos generated examples in approximately equal proportions from each rhetoric. In Study 4, Americans rated justice-based rules higher on criteria of morality than rules from other rhetorics; Filipinos rated rules from all three rhetorics as moral. In Study 5, the association between anger and moral violations was stronger for Americans than for Filipinos, consistent with American emphasis on the moral stature of justice. Discussion focused on the origins and consequences of the American emphasis on rights and the balanced representation of morality observed in Filipinos.</p>
<p>We used multiple methods to examine two questions about emotion and culture: (1) Which facial expressions are recognised cross-culturally; and (2) does the “forced-choice” method lead to spurious findings of universality? Forty participants in the US and 40 in India were shown 14 facial expressions and asked to say what had happened to cause the person to make the face. Analyses of the social situations given and of the affect words spontaneously used showed high levels of recognition for most of the expressions. A subsequent forced-choice task using the same faces confirmed these findings. Analysis of the pattern of magnitude, discreteness, and similarity of responses across cultures and expressions led to the conclusion that there is no neat distinction between cross-culturally recognisable and nonrecognisable expressions. Results are better described as a gradient of recognition.</p>
The authors hypothesized that teasing, a social interaction that benefits relational bonds at the expense of the self, should be viewed as more affiliative, and experienced as more pleasurable, by members of cultures that deemphasize positive self-differentiation. In four multimethod studies, Asian Americans attributed more affiliative intent to teasers and reported more positive target experience than did European Americans. Teaser behavior, attribution biases, and personality did not account for culture-related differences in teasing experience. Rather, childhood teasing may better prepare Asian American children to overlook a tease's affront to the self in favor of its relational rewards. Implications of deemphasizing positive selfdifferentiation in social interaction are discussed.
We hypothesized that partisans who represent power and the status quo would judge their opponents less accurately than would partisans seeking change, who would be stereotyped as extremists. We surveyed the attitudes and book preferences of traditionalist and revisionist English professors, who differed in their inclinations to preserve or change the literary status quo. Both groups overestimated the differences in their attitudes and book preferences, the extremity of their opponent's conviction, and the numerical balances of the two sides. Consistent with the status quo hypotheses, traditionalists were more prone to polarize the two sides' attitudes and underestimate the book preferences they shared with their opponents, and both sides attributed more extreme convictions to revisionists. Discussion focused on mechanisms related to power-related biases.
Converging findings suggest that depressed individuals exhibit disturbances in positive emotion. No study, however, has ascertained which specific positive emotions are implicated in depression. We report two studies that compare how depressive symptoms relate to distinct positive emotions at both trait and state levels of assessment. In Study 1 (N=185), we examined associations between depressive symptoms and three trait positive emotions (pride, happy, amusement). Study 2 compared experiential and autonomic reactivity to pride, happy, and amusement film stimuli between depressive (n=24; DS) and non-depressive (n=31; NDS) symptom groups. Results indicate that symptoms of depression were most strongly associated with decreased trait pride and decreased positive emotion experience to pride-eliciting films. Discussion focuses on the implications these findings have for understanding emotion deficits in depression as well as for the general study of positive emotion.
Guided by appraisal-based models of the influence of emotion upon judgment, we propose that disgust moralizes--that is, amplifies the moral significance of--protecting the purity of the body and soul. Three studies documented that state and trait disgust, but not other negative emotions, moralize the purity moral domain but not the moral domains of justice or harm/care. In Study 1, integral feelings of disgust, but not integral anger, predicted stronger moral condemnation of behaviors violating purity. In Study 2, experimentally induced disgust, compared with induced sadness, increased condemnation of behaviors violating purity and increased approval of behaviors upholding purity. In Study 3, trait disgust, but not trait anger or trait fear, predicted stronger condemnation of purity violations and greater approval of behaviors upholding purity. We found that, confirming the domain specificity of the disgust-purity association, disgust was unrelated to moral judgments about justice (Studies 1 and 2) or harm/care (Study 3). Finally, across studies, individuals of lower socioeconomic status (SES) were more likely than individuals of higher SES to moralize purity but not justice or harm/care.