从克罗齐到苏珊·朗格 --对情感表现说的新认识

克罗齐与苏珊·朗格都赞同艺术是表现性的,但两者又有不同.一般认为,苏珊·朗格的"人类情感说"是对克罗齐"自我表现说"的超越,但本文认为两者关系更为复杂,并试图通过对两者的比较,来获得对情感表现说的新认识.     

Boredom and social meaning

Meaning is necessary in social processes. An absence of meaning in an activity or circumstance leads to an experience of boredom. This is a restless, irritable feeling that the subject's current activity or situation holds no appeal, and that there is a need to get on with something interesting. Thus boredom emotionally registers an absence of meaning and leads the actor in question towards meaning. Boredom, then, is central to key social processes centered on questions of meaningfulness. Given the pervasive preconditions for boredom, release from boredom is a factor that explains characteristic social practices, including risk taking and intergroup conflict.     

Emotions,Trust, and Perceived Risk: Affective and Cognitive Routes to Flood Preparedness Behavior

Despite the prognoses of the effects of global warming (e.g., rising sea levels, increasing river discharges), few international studies have addressed how flood preparedness should be stimulated among private citizens. This article aims to predict Dutch citizens’ flood preparedness intentions by testing a path model, including previous flood hazard experiences, trust in public flood protection, and flood risk perceptions (both affective and cognitive components). Data were collected through questionnaire surveys in two coastal communities (n= 169, n= 244) and in one river area community (n= 658). Causal relations were tested by means of structural equation modeling (SEM). Overall, the results indicate that both cognitive and affective mechanisms influence citizens’ preparedness intentions. First, a higher level of trust reduces citizens’ perceptions of flood likelihood, which in turn hampers their flood preparedness intentions (cognitive route). Second, trust also lessens the amount of dread evoked by flood risk, which in turn impedes flood preparedness intentions (affective route). Moreover, the affective route showed that levels of dread were especially influenced by citizens’ negative and positive emotions related to their previous flood hazard experiences. Negative emotions most often reflected fear and powerlessness, while positive emotions most frequently reflected feelings of solidarity. The results are consistent with the affect heuristic and the historical context of Dutch flood risk management. The great challenge for flood risk management is the accommodation of both cognitive and affective mechanisms in risk communications, especially when most people lack an emotional basis stemming from previous flood hazard events.     

The Role of Emotions in Risk Communication

We present two experiments investigating the role of emotions concerning technological and natural hazards. In the first experiment, technological hazards aroused stronger emotions, and were considered to be riskier than natural hazards. No differences were found between the texts versus audio presentations. However, the presence of pictures aroused stronger emotions and increased the perceived risk. Emotions play a mediating role between hazard types and perceived risk, as well as between pictures and perceived risk. The second experiment adopted real‐world materials from webpages and TV. Emotions again play a mediating role between pictorial information and risk perception. Moreover, specific emotions were found to be associated with different types of action tendencies. For example, loss‐based emotions (e.g., fear, regret) tend to lead to prevention strategies, whereas ethical emotions (e.g., anger) lead to aggressive behavior. We also find that loss‐based emotions in the technical hazard scenario trigger more coping strategies (from prevention to retaliation) than in the natural hazard scenario.     

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.