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Other Emotions (other + emotion)
Selected AbstractsThe relationship between history of violent and criminal behavior and recognition of facial expression of emotions in men with schizophrenia and schizoaffective disorderAGGRESSIVE BEHAVIOR, Issue 3 2006Elisabeth M. Weiss Abstract Social psychological research underscores the relation between aggression and emotion. Specifically, regulating negative affect requires the ability to appraise restraint-producing cues, such as facial signs of anger, fear and other emotions. Individuals diagnosed with major mental disorders are more likely to have engaged in violent behavior than mentally healthy members of the same communities. We examined whether violent and criminal behavior in men with schizophrenia is related to emotion recognition abilities. Forty-one men with schizophrenia underwent a computerized emotion discrimination test presenting mild and extreme intensities of happy, sad, angry, fearful and neutral faces, balanced for gender and ethnicity. History of violence was assessed by the Life History of Aggression Scale and official records of arrests. Psychopathology was rated using the Positive and Negative Symptom Scale. Criminal behavior was associated with poor emotion recognition, especially for fearful and angry facial expressions. History of aggression was also associated with more severe positive symptoms and less severe negative symptoms. These findings suggest that misinterpretation of social cues such as angry and fearful expression may lead to a failure in socialization and adaptive behavior in response to emotional situation, which may result in a higher number of criminal arrests. Aggr. Behav. 32:1,8, 2006. © 2006 Wiley-Liss, Inc. [source] Seeing and being seen: Narcissistic pride and narcissistic humiliationTHE INTERNATIONAL JOURNAL OF PSYCHOANALYSIS, Issue 4 2006JOHN STEINER Seeing and being seen are important aspects of narcissism, where self-consciousness is always a feature, and one which becomes acute when a patient loses the protection of a narcissistic relationship and is obliged to tolerate a degree of separateness. Having felt hidden and protected, he now feels conspicuous and exposed to a gaze which makes him vulnerable to humiliation. This often has a devastating and unbearable quality to it, particularly when it is felt to arise in retaliation to the patient's own use of gaze to establish a superiority which allowed the patient to look down on others. The need to avoid or cut short such humiliation may be so acute that the patient cannot deal with guilt and other emotions connected with loss which might otherwise be bearable. The author argues that development is impeded unless the patient is able to gain support to make the humiliation better understood and hence better tolerated. He describes some sessions from an analysis to illustrate how, in some analytic situations, much of the patient's concern and many of his defensive manoeuvres aim to reduce or to reverse experiences of humiliation. An understanding of the mechanisms involved seemed to enable some development to proceed. [source] Rituals of Death as a Context for Understanding Personal Property in Socialist MongoliaTHE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 1 2002Caroline Humphrey This article proposes that we rethink the concept of ,personal property', and it uses the example of Mongolian rituals of death in the socialist 1980s as a context for exploring this idea. These rituals are not the occasion for dividing up property amongst inheritors (this has usually been agreed upon long before death) but involve a series of actions that specify the deceased's relations with material things. Objects become personal property through prolonged use and physical interaction. The rites are concerned with the deceased's relations with such things, focused on desire, relinquishment, dependence, and other emotions. The article thus shifts attention back to the ,person-thing' aspect of property. It also discusses the socio-political contexts in which such a relation becomes important and argues that socialist society did not eliminate but rather opened up contexts in which such personalization could occur. It is argued more generally that personal property so situated is quite different from the ,private property' that is so prominent in capitalist society. This in turn requires us to rethink the way that ,possession' may be imagined, and to consider forms of property that are conceptualized more in terms of human attachment to objects than as exclusionary relations vis-à-vis other owners. The Mongolian ethnography suggests that, just as people alter material things by long and intensive interaction with them, there are categories of personal property that also change their owners, since actions of using, giving up, donation, and so forth are ethical matters that transform the person. [source] Perception of facial expressions of emotion in bipolar disorderBIPOLAR DISORDERS, Issue 4 2004Helen R Venn Objectives:, Some studies have reported deficits in the perception of facial expressions among depressed individuals compared with healthy controls, while others have reported negative biases in expression perception. We examined whether altered perception of emotion reflects an underlying trait-like effect in affective disorder by examining facial expression perception in euthymic bipolar patients. Methods:, Sensitivity to six different facial expressions, as well as accuracy of emotion recognition, was examined among 17 euthymic bipolar patients and 17 healthy controls using an interactive computer program. Results:, No differences were found between euthymic bipolar patients and controls in terms of sensitivity to any particular emotion. Although initial analysis of the data suggested impairment in the recognition of fear among the patients, identification of this emotion was not relatively impaired compared with that of the other emotions. Conclusions:, The study did not find any conclusive evidence for trait-like deficits in the perception of facially conveyed emotions in bipolar disorder. Altered perception of facial expressions that has been found to accompany depressed mood may instead reflect mood-congruent biases. [source] Disgust and eating disorder symptomatology in a non-clinical population: The role of trait anxiety and anxiety sensitivityCLINICAL PSYCHOLOGY AND PSYCHOTHERAPY (AN INTERNATIONAL JOURNAL OF THEORY & PRACTICE), Issue 4 2009Graham C. L. Davey Abstract The present paper reports the results of a study investigating the relationship between a domains-independent measure of disgust (the Disgust Propensity and Sensitivity Scale-Revised) and measures of eating disorder symptomatology in a non-clinical population. Significant correlations between disgust sensitivity and disgust propensity and selected eating disorder symptomatology measures suggested that disgust is significantly correlated with measures of eating disorder symptomatology and is appraised more negatively. However, both measures of disgust propensity and sensitivity failed to predict any significant residual variance in scores on eating symptomatology measures when either trait anxiety or anxiety sensitivity was controlled for. This suggests that while the experience of disgust may be heightened in individuals with eating disorders, it may be linked to other relevant emotions such as anxiety and anxiety sensitivity rather than being an independent risk factor for symptoms.,Copyright © 2009 John Wiley & Sons, Ltd. Key Practitioner Message: The experience of disgust may be heightened in individuals with eating disorder symptomatology. Disgust levels may not be an independent predictor of eating disorder symptoms. In those with eating disorder symotomatology disgust may be linked to other emotions such as anxiety and anxiety sensitivity. [source] Is Empathy Gendered and, If So, Why?ETHOS, Issue 4 2004An Approach from Feminist Psychological Anthropology Difference feminists have argued that women have special virtues. One such virtue would seem to be empathy, which has three main components: imaginative projection, awareness of the other's emotions, and concern. Empathy is closely related to identification. Psychological research and the author's own study of women's and men's talk about poverty and welfare use in the United States demonstrate women's greater empathic concern. However, some cross-cultural research shows greater sex differences in empathy in the United States than elsewhere. This combination of findings (women tend to demonstrate greater empathic concern, but this typical difference varies cross-culturally) requires a complex biocultural explanation, drawing on cognitive, psychoanalytic, and feminist theories. Explanation, and not just description, is a prerequisite for change. [source] | |||||||||||||