Welcome to the Nexus of Ethics, Psychology, Morality, Philosophy and Health Care

Welcome to the nexus of ethics, psychology, morality, technology, health care, and philosophy
Showing posts with label Pride. Show all posts
Showing posts with label Pride. Show all posts

Tuesday, July 27, 2021

Forms and Functions of the Social Emotions

Sznycer, D., Sell, A., & Lieberman, D. (2021). 
Current Directions in Psychological Science. 
https://doi.org/10.1177/09637214211007451

Abstract

In engineering, form follows function. It is therefore difficult to understand an engineered object if one does not examine it in light of its function. Just as understanding the structure of a lock requires understanding the desire to secure valuables, understanding structures engineered by natural selection, including emotion systems, requires hypotheses about adaptive function. Social emotions reliably solved adaptive problems of human sociality. A central function of these emotions appears to be the recalibration of social evaluations in the minds of self and others. For example, the anger system functions to incentivize another individual to value your welfare more highly when you deem the current valuation insufficient; gratitude functions to consolidate a cooperative relationship with another individual when there are indications that the other values your welfare; shame functions to minimize the spread of discrediting information about yourself and the threat of being devalued by others; and pride functions to capitalize on opportunities to become more highly valued by others. Using the lens of social valuation, researchers are now mapping these and other social emotions at a rapid pace, finding striking regularities across industrial and small-scale societies and throughout history.

From the Shame portion

The behavioral repertoire of shame is broad. From the perspective of the disgraced or to-be-disgraced individual, a trait (e.g., incompetence) or course of action (e.g., theft) that fellow group members view negatively can be shielded from others’ censure at each of various junctures: imagination, decision making, action, information diffusion within the community, and audience reaction. Shame appears to have authority over devaluation-minimizing responses relevant to each of these junctures. For example, shame can lead people to turn away from courses of actions that might lead others to devalue them, to interrupt their execution of discrediting actions, to conceal and destroy reputationally damaging information about themselves, and to hide. When an audience finds discrediting information about the focal individual and condemns or attacks that individual, the shamed individual may apologize, signal submission, appease, cooperate, obfuscate, lie, shift the blame to others, or react with aggression. These behaviors are heterogeneous from a tactical standpoint; some even work at cross-purposes if mobilized concurrently. But each of these behaviors appears to have the strategic potential to limit the threat of devaluation in certain contexts, combinations, or sequences.

Such shame-inspired behaviors as hiding, scapegoating, and aggressing are undesirable from the standpoint of victims and third parties. This has led to the view that shame is an ugly and maladaptive emotion (Tangney et al., 1996). However, note that those behaviors can enhance the welfare of the focal individual, who is pressed to escape detection and minimize or counteract devaluation by others. Whereas the consequences of social devaluation are certainly ugly for the individual being devalued, the form-function approach suggests instead that shame is an elegantly engineered system that transmits bad news of the potential for devaluation to the array of counter-devaluation responses available to the focal individual.


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Important data points to share with trainees.  A good refreshed for seasoned therapists.

Thursday, May 24, 2018

Determined to be humble? Exploring the relationship between belief in free will and humility

Earp, B. D., Everett, J. A., Nadelhoffer, T., Caruso, G. D., Shariff, A., & Sinnott-Armstrong, W. (2018, April 24).
 
Abstract

In recent years, diminished belief in free will or increased belief in determinism have been associated with a range of antisocial or otherwise negative outcomes: unjustified aggression, cheating, prejudice, less helping behavior, and so on. Only a few studies have entertained the possibility of prosocial or otherwise positive outcomes, such as greater willingness to forgive and less motivation to punish retributively. Here, five studies explore the relationship between belief in determinism and another positive outcome or attribute, namely, humility. The reported findings suggest that relative disbelief in free will is reliably associated with at least one type of humility—what we call ‘Einsteinian’ humility—but is not associated with, or even negatively associated with, other types of humility described in the literature.

The preprint is here.

Wednesday, November 26, 2014

Moral Emotions: Reclaiming the Evidence of the Heart

Book reviewed by John J. Drummond, Fordham University

Anthony J. Steinbock, Moral Emotions: Reclaiming the Evidence of the Heart, Northwestern University Press, 2014, 339pp., $34.95 (pbk), ISBN 9780810129566.

Here is an excerpt:

In this context, the other emotions of self-givenness -- shame and guilt -- function both as self-critique and as challenges to pride. Shame and guilt are diremptive experiences that clearly reveal the interpersonality of one's personhood. In shame "I am not only given as exposed before another, but as receiving myself from another" (76). Shame self-critically apprehends a loss of self-value, but, more importantly, shame reorients the self toward its positive value insofar as it motivates one to modify one's self-understanding of who one is. This self-revelation is what enables shame to serve as a critique of the prideful self, and its futurity points to a Myself as what I ought to be and can be. Shame thereby annuls pride and orients us toward an interpersonal (even if only myself and Myself) normativity. Guilt similarly involves a diremption, but guilt focuses not on what I am but what I did. I stand before you accused by you and responsible to you for what I have done and will do.

The entire book review is here.