The Role of Second-Order Belief-Understanding and Social Context in Children's Self-Attribution of Social Emotions

Children's self-attribution of social emotions was hypothesised (i) to be related to their second-order belief-understanding and (ii) to be more strongly related to social- conventional than moral rule violations. Thirty children aged between 4 and 7 years were presented with Sullivan, Zaitchik & Tager-Flusberg's (1994) second-order false belief task and with four hypothetical scenarios in which they were required to imagine that they had violated particular moral and social conventional rules. As predicted, the self-attribution of social emotions was significantly related to second-order belief understanding, primarily in social-conventional rather than moral contexts.     

Facing Death: Buddhist and Western Hospice Approaches

This article draws on ethnographic data to examine how moral person‐hood, emotions, and social relationships are constructed quite differently within two organizations with the similar goal of holistically caring for the dying. The analysis shows how the moral rhetoric and related practices at a mainstream hospice encourage volunteers to esteem a static conception of the self‐as‐character, whereas the Buddhist approach requires volunteers to engage in a process of transcending a self that is continually being worked on. The analysis points to paradoxes in the hospice conceptions of a “good death” and offers critical reflection on the assumption that Western and Buddhist approaches to hospice care are largely equivalent. Organizational, structural, and phenomenological strands of symbolic interactionist thought are drawn on to interpret these findings.     

Self,Emotions, and Extreme Violence: Extending Symbolic Interactionist Theorizing

Extreme violence revolves around actions of individuals who are emotionally aroused and willing to kill themselves, if need be, to inflict harm on enemies. Terrorism, gangbanging, and genocide are conspicuous examples of extreme violence. This violence is ultimately driven by repressed negative emotions about self that are transmuted into variants of anger and combinations of anger with satisfaction‐happiness to produce emotions such as hatred, righteous anger, and vengeance. This theory combines symbolic interactionism's emphasis on identity and self with key ideas from gestalt theories, psychoanalytic theories, and interaction ritual theory as well as data from primatology, evolutionary biology, and neurology. I explain extreme violence as the outcome of several converging forces: the neurological capacity for humans as evolved apes to experience and express a large palate of high‐intensity emotions, the experience of shame in key institutional spheres, the repression of shame (and, at times, guilt and alienation as well as other highly charged negative emotions), the intensification and transmutation of these repressed emotions into variants and elaborations of anger, the making of external attributions blaming external targets for negative experiences, the portrayal of these targets in highly negative terms, and the charging up of positive emotions in interaction rituals directed at inflicting harm on external enemies.     

探寻"人类情感"的心灵艺术--铁凝小说创作综论

铁凝的流浪意识形成其独特的创作追求表现"人类共同情感".她的创作分早期、单纯澄明期、迷离混茫期和单纯混茫期.在创作中日益表现出的鲜明特色是人类情感的个性化表现,思想表情的力度和丰富性,叙事情境的"内聚焦"展示".     

西方情感社会学理论的发展脉络

西方情感社会学理论的历史演进过程可以分为形成、发展和成熟三个阶段。形成时期虽然理性主义占统治地位，但与此同时情感的研究颇有步步为营之势，非理性主义思潮也偶露峥嵘。在情感社会学发展时期，社会危机论、情欲革命论、批判理论、冲突论成为情感研究的主流导向和强势声音；成熟阶段的情感社会学研究朝着学科化和现实化两个方向发展。情感社会学的发展脉络呈现出五大特征（或五大态势）。     

Engaging young people in science education through socioscientific issues of biosecurity

ABSTRACT

The biosecurity system is extremely important to New Zealand because the economy is based largely on exporting products derived from primary industry practices. Recent developments in trade practices such as online trade have put the biosecurity system in New Zealand under further strain. In light of this, engaging young people to support biosecurity initiatives is crucial. A qualitative approach using the interpretive mode of inquiry was used to investigate the message young people got out of biosecurity educational material in the public. One hundred and seventy-one young people completed a questionnaire that consisted of Likert-scale type questions and open-ended questions that focused on getting young people’s understanding of biosecurity related educational material. The findings show that young people emotionally connected with the biosecurity educational material, but were unable to get the biosecurity message. Building prior knowledge about biosecurity through teaching and learning is recommended.     

Micro‐Situational Antecedents of Violent Atrocity1

This article presents an analysis of video recordings showing micro‐situational events that preceded the 1995 Srebrenica massacre in which more than 7,000 Bosnian‐Muslim men were killed by troops of the Bosnian Serb Army. The article focuses on the sequential unfolding of micro interactions and emotional dynamics that preceded the atrocity. Micro interactions constitute situational turning points toward, or away from, atrocities. Even if there are preplanned plots or macro‐structural background conditions that lead particular persons to be motivated to commit violence, a micro‐situational, emotional momentum is needed for atrocities to occur. The article brings together the analysis of video material of violent situations with Ekman’s research tools for emotional cues and Collins’s micro‐sociological theory of violence.     

Organizational “Emotion Work” Through Consciousness-Raising: An Analysis of a Feminist Organization

In this article I explore how organizational processes link to certain emotional responses, as a way of investigating more fully the role emotions play in social movements. Through the construction of a case study of a feminist group, the New York City chapter of the National Organization for Women (NYC NOW), I analyze how certain emotions, such as anger, alienation, hopelessness and frustration, are redefined within an organizational context. I find that consciousness-raising serves as the organizational process that helps transform personal emotions into a collectively defined sense of injustice. This transformation has the potential of creating actors dedicated to chapter activism.     

心灵的呼唤，情感的音符——托马斯·哈代自传体诗简析

哈代一生中创作了大量的诗歌,其中大部分是自传性诗篇,记录了他一生中的点点滴滴,从青年时代苦涩的恋爱,到初见埃玛时的欣喜,到埃玛去世后的痛苦回忆,再到经历了人生悲欢之后的超然宁静,字里行间跳跃着他内心的感受,仿佛从他心田里流淌出来的音符。从哈代的自传体诗歌里,不仅可以读到他人生中经历的快乐、愤懑、悲伤和喜悦,而且可以欣赏到他在诗歌上非凡的创作能力和杰出成就。他的诗语言质朴清新,感情真挚深厚,内容与形式及韵律达到了完美结合。这使他成为20世纪初英国诗坛的一名伟大的自传体诗人。     

道德情感：现代教师的必备素养

道德情感是在道德认识基础上形成的 ,对道德认识和道德行为有着稳定的调节作用。培养教师道德情感是促进教师道德内化的重要动力、加强教师道德修养的关键环节和实现教师专业化的必然要求。现代教师应当具备的道德情感主要包括尊重感、公正感、责任感和幸福感等