Difficulté des jeunes enfants à comprendre la dissimulation des émotions.

The authors investigated the understanding of emotion dissimulation in school-age children. Sixty participants were read short stories in which a main character expressed an emotion or hid an emotion from other characters. The participants were asked to identify the emotion felt by the main characters and to indicate the facial expressions they would display. Then they were asked what emotions the main characters felt while they were displaying these expressions, and what the beliefs of the other story characters would be as to the emotion felt by the main characters. The results revealed that children from 5 to 6 years of age have a partial understanding of emotion dissimulation. They were accurate in finding the emotion felt by the main characters when questioned the first time. They were also accurate in choosing the expressions the main characters would display to hide their emotions. However, they were often inaccurate as to the felt emotions of the main characters when questioned the second time. Compared with 9- and 10-year-olds, the younger children had more difficulty understanding the simultaneous character of felt and displayed emotions. Five- and 6-year-olds were also less accurate than the older children when asked to indicate the beliefs of the other characters in stories where felt emotions were hidden. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Culture and mixed emotions: Co-occurrence of positive and negative emotions in Japan and the United States.

Previous cross-cultural comparisons of correlations between positive and negative emotions found that East Asians are more likely than Americans to feel dialectical emotions. However, not much is known about the co-occurrence of positive and negative emotions in a given situation. When asked to describe situations in which they felt mixed emotions, Japanese and American respondents listed mostly similar situations. By presenting these situations to another group of respondents, we found that Japanese reported more mixed emotions than Americans in the predominantly pleasant situations, whereas there were no cultural differences in mixed emotions in the predominantly unpleasant situations or the mixed situations. The appraisal of self-agency mediated cultural differences in mixed emotions in the predominantly pleasant situations. Study 2 replicated the findings by asking participants to recall how they felt in their past pleasant, unpleasant, and mixed situations. The findings suggest that both Americans and Japanese feel mixed emotions, but the kinds of situation in which they typically do so depends on culture. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Considerations on the fundamental structure and characteristics of the "Amae" phenomenon--clarification of the "Amae-theory (Takeo Doi)"

It is well-known that Takeo Doi tried to describe Japanese culture using the Japanese term "Amae". However, with many Japanese students of psychotherapy pointing out that his use of the term was arbitrary, his Amae-theory fell into confusion. Actually, with the single word Amae, he explained many heterogeneous psychological phenomena including pathological dependency as well as maternal separation. In this paper, I use my own clinical observations to clarify the Amae-phenomenon and define it as follows: The "Aame" the Japanese usually experience in daily life differs from both pathological dependency (which M. Balint described as "ocnophilia"), and an affinity for friendly expanses in the therapeutic depressive position (described by M. Balint as "philobatism", by me as "sumu-akirameru"; c.f. Keiichi Nagayama: Considerations on the Guilt Feeling towards Mother and Maternal Separation using the Japanese Keywords "Sumu-Akirameru" and "Sumanai", Psychiatria et Neurologica Japonica, 96: 83-108, 1994). In psychotherapy, Japanese patients only become able to form Amae connections with others after experiencing the two opposites (ocnophilia and philobatism) mentioned above. Although Amae is phenomenologically different from those extremes, it consists of two elements carrying some attributes from those extremes. One element consists of interpenetrating and mutually interdependent personal relations in a small familiar group; and the other element is a kind of protective and harmonious space in which the Japanese enjoy "temporary and partial regression in the service of the ego". As these two elements are both present in Amae, where dependence and independence are concerned, Amae toes the midline and has a double meaning. A fundamental principle of interpersonal relationships in Japanese society, Amae calls upon members of a small group to be moderately individualistic. If a member lacks ego flexibility regarding Amae and cannot obey this principle, he cannot adapt to a small familiar group. From the Western standpoint of individuality, Amae and interpenetrating personal relations in Japanese society must be regarded as regressive phenomena, whereas, for the Japanese, Amae is a personal skill necessary for social adaptation. Whereas Sumu-Akirameru (Nagayama) and Philobatism (Balint) are ontological phenomena that tend to avoid external objects, Amae involves the need for relationships and is a somewhat socialized phenomenon in Japan. Although Amae and Sumu-Akirameru are different phenomena, they share several characteristics: 1) both tend towards protective harmonious spaces which have both specialty and boundaries; 2) things arise spontaneously and unintentionally in both phenomena; 3) the Japanese use both to confirm their sense of self; 4) both have the qualities of "corporality" and "living in". Because of these common areas, the Japanese tend to perceive Sumu-Akirameru and Amae as one experience, although they are different, separate phenomena. This tendency leads the Japanese to group behavior patterns, and unconsciously forces them into a double bind between individualization and group behavior patterns. This cultural tendency and phenomenological ambiguity of Amae itself allow the Japanese to easily project many kinds of psychological phenomena onto Amae. It is this projection deeply rooted in Japanese culture that confused the Amae-theory (Doi). Clarification of this cultural tendency not only contributes to the study of Japanese psychotherapy (Morita therapy, Naikan therapy), but also to that of "narcissism" and Preoedipal subjects in psychoanalysis.     

Cross-cultural patterns in emotion recognition: Highlighting design and analytical techniques.

This article highlights a range of design and analytical tools for studying the cross-cultural communication of emotion using forced-choice experimental designs. American, Indian, and Japanese participants judged facial expressions from all 3 cultures. A factorial experimental design is used, balanced n × n across cultures, to separate "absolute" cultural differences from "relational" effects characterizing the relationship between the emotion expressor and perceiver. Use of a response bias correction is illustrated for the tendency to endorse particular multiple-choice categories more often than others. Treating response bias also as an opportunity to gain insight into attributional style, the authors examined similarities and differences in response patterns across cultural groups. Finally, the authors examined patterns in the errors or confusions that participants make during emotion recognition and documented strong similarity across cultures. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Advance directives and withdrawal of dialysis in the United States, Germany, and Japan

OBJECTIVE: To determine the role of advance directives in decisions to withdraw chronic dialysis in the United States, Germany, and Japan. DESIGN: Survey by questionnaire. PARTICIPANTS: Seventy-two American, 87 German, and 73 Japanese nephrologists. MAIN OUTCOME MEASURES: Each nephrologist's total number of (1) dialysis patients, (2) cases of withdrawal of dialysis, (3) patients with advance directives, and (4) uses of such directives. Nephrologists also stated whether they would continue or stop dialysis in 8 hypothetical cases. RESULTS: American, German, and Japanese nephrologists reported withdrawing dialysis for 5.1%, 1.6%, and 0.7% of their patients in the last year, respectively. Thirty percent of American patients had advance directives, and such directives were used in decision making for 3.2% of all patients. Only 0.3% of German and Japanese patients had advance directives, and such directives were used in decision making for 0.09% of patients. When asked about a hypothetical mentally incompetent patient whose family requests withdrawal of dialysis, American nephrologists were much more likely to stop dialysis in the absence of an advance directive than German or Japanese nephrologists. However, almost all nephrologists from the 3 countries would stop dialysis when a family request to withdraw was supported by a patient advance directive. CONCLUSIONS: There is a high prevalence of advance directives among American dialysis patients, and such directives frequently play a role in decision making. German and Japanese nephrologists appear willing to follow advance directives, but the low prevalence of such directives limits the frequency of their use.     

On the cultural guises of cognitive dissonance: The case of Easterners and Westerners.

Cognitive dissonance and effects of self-affirmation on dissonance arousal were examined cross-culturally. In Studies 1 and 2, European Canadians justified their choices more when they made them for themselves, whereas Asian Canadians (Study 1) or Japanese (Study 2) justified their choices more when they made them for a friend. In Study 3, an interdependent self-affirmation reduced dissonance for Asian Canadians but not for European Canadians. In Study 4, when Asian Canadians made choices for a friend, an independent self-affirmation reduced dissonance for bicultural Asian Canadians but not for monocultural Asian Canadians. These studies demonstrate that both Easterners and Westerners can experience dissonance, but culture shapes the situations in which dissonance is aroused and reduced. Implications of these cultural differences for theories of cognitive dissonance and self-affirmation are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Age differences in trade-off decisions: Older adults prefer choice deferral.

Our primary purpose in this study was to examine age differences in using choice deferral when young and older adults made trade-off decisions. Ninety-two young and 92 older adults were asked to make a trade-off decision among four cars or to use choice deferral (i.e., not buy any of these cars and keep looking for other cars). High and low emotional trade-off difficulty were manipulated between participants through different attribute labels of available cars. Older adults were more likely than young adults to choose deferral. Older adults who used deferral reported less retrospective negative emotion than those who did not. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Psychological distance and emotional experience: What you see is what you get.

Recent research suggests that perceiving negative emotion-eliciting scenes approaching intensifies the associated felt emotion, while perceiving emotion-eliciting scenes receding weakens the associated felt emotion (Muhlberger, Neumann, Wieser, & Pauli, 2008). In the present studies, we sought to extend these findings by examining the effects of imagining rather than perceiving such changes to negative emotion-eliciting scenes. Across three studies, we found that negative scenes generally elicited less negative responses and lower levels of arousal when imagined moving away from participants and shrinking, and more negative responses and higher levels of arousal when imagined moving toward participants and growing, as compared to the responses elicited by negative scenes when imagined unchanged. Patterns in responses to neutral scenes undergoing the same imagined transformations were similar on ratings of emotional arousal, but differed on valence—generally eliciting greater positivity when imagined moving toward participants and growing, and less positivity when imagined moving away from participants and shrinking. Moreover, for these effects to emerge, participants reported it necessary to explicitly imagine scenes moving closer or farther. These findings have implications for emotion regulation, and suggest that imagined spatial distance plays a role in mental representations of emotionally salient events. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Social justifications for moral emotions: When reasons for disgust are less elaborated than for anger.

In the present research, we tested the unreasoning disgust hypothesis: moral disgust, in particular in response to a violation of a bodily norm, is less likely than moral anger to be justified with cognitively elaborated reasons. In Experiment 1, participants were asked to explain why they felt anger and disgust toward pedophiles. Participants were more likely to invoke elaborated reasons, versus merely evaluative responses, when explaining their anger, versus disgust. Experiment 2 used a between-participants design; participants explained why they felt either anger or disgust toward seven groups that either violated a sexual or nonsexual norm. Again, elaborated reasons were less prevalent when explaining their disgust versus anger and, in particular, when explaining disgust toward a group that violated a sexual norm. Experiment 3 further established that these findings are due to a lower accessibility of elaborated reasons for bodily disgust, rather than inhibition in using them when provided. From these findings, it can be concluded that communicating external reasons for moral disgust at bodily violations is made more difficult due to the unavailability of those reasons to people. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

The forced-choice paradigm and the perception of facial expressions of emotion.

The view that certain facial expressions of emotion are universally agreed on has been challenged by studies showing that the forced-choice paradigm may have artificially forced agreement. This article addressed this methodological criticism by offering participants the opportunity to select a none of these terms are correct option from a list of emotion labels in a modified forced-choice paradigm. The results show that agreement on the emotion label for particular facial expressions is still greater than chance, that artifactual agreement on incorrect emotion labels is obviated, that participants select the none option when asked to judge a novel expression, and that adding 4 more emotion labels does not change the pattern of agreement reported in universality studies. Although the original forced-choice format may have been prone to artifactual agreement, the modified forced-choice format appears to remedy that problem. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Escaping affect: How motivated emotion regulation creates insensitivity to mass suffering.

As the number of people in need of help increases, the degree of compassion people feel for them ironically tends to decrease. This phenomenon is termed the collapse of compassion. Some researchers have suggested that this effect happens because emotions are not triggered by aggregates. We provide evidence for an alternative account. People expect the needs of large groups to be potentially overwhelming, and, as a result, they engage in emotion regulation to prevent themselves from experiencing overwhelming levels of emotion. Because groups are more likely than individuals to elicit emotion regulation, people feel less for groups than for individuals. In Experiment 1, participants displayed the collapse of compassion only when they expected to be asked to donate money to the victims. This suggests that the effect is motivated by self-interest. Experiment 2 showed that the collapse of compassion emerged only for people who were skilled at emotion regulation. In Experiment 3, we manipulated emotion regulation. Participants who were told to down-regulate their emotions showed the collapse of compassion, but participants who were told to experience their emotions did not. We examined the time course of these effects using a dynamic rating to measure affective responses in real time. The time course data suggested that participants regulate emotion toward groups proactively, by preventing themselves from ever experiencing as much emotion toward groups as toward individuals. These findings provide initial evidence that motivated emotion regulation drives insensitivity to mass suffering. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Polling the face: Prediction and consensus across cultures.

Previous work has shown that individuals agree across cultures on the traits that they infer from faces. Previous work has also shown that inferences from faces can be predictive of important outcomes within cultures. The current research merges these two lines of work. In a series of cross-cultural studies, the authors asked American and Japanese participants to provide na?ve inferences of traits from the faces of U.S. political candidates (Studies 1 and 3) and Japanese political candidates (Studies 2 and 4). Perceivers showed high agreement in their ratings of the faces, regardless of culture, and both sets of judgments were predictive of an important ecological outcome (the percentage of votes that each candidate received in the actual election). The traits predicting electoral success differed, however, depending on the targets’ culture. Thus, when American and Japanese participants were asked to provide explicit inferences of how likely each candidate would be to win an election (Studies 3–4), judgments were predictive only for same-culture candidates. Attempts to infer the electoral success for the foreign culture showed evidence of self-projection. Therefore, perceivers can reliably infer predictive information from faces but require knowledge about the target’s culture to make these predictions accurately. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Automatic emotion regulation after social exclusion: Tuning to positivity.

Nine experiments tested competing hypotheses regarding nonconscious affective responses to acute social exclusion and how such responses may relate to positive mental health. The results strongly and consistently indicated that acute social exclusion increased nonconscious positive affect. Compared to nonexcluded participants, excluded participants recalled more positive memories from childhood than did accepted participants (Experiment 1), gave greater weight to positive emotion in their judgments of word similarity (Experiments 2 and 3), and completed more ambiguous word stems with happy words (Experiments 4a and 4b). This process was apparently automatic, as participants asked to imagine exclusion overestimated explicit distress and underestimated implicit positivity (Experiment 3). Four final experiments showed that this automatic emotion regulation process was found among participants low (but not high) in depressive symptoms (Experiments 5 and 6) and among participants high (but not low) in self-esteem (Experiments 7 and 8). These findings suggest that acute exclusion sets in motion an automatic emotion regulation process in which positive emotions become highly accessible, which relates to positive mental health. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Moving faces, looking places: Validation of the Amsterdam Dynamic Facial Expression Set (ADFES).

We report two studies validating a new standardized set of filmed emotion expressions, the Amsterdam Dynamic Facial Expression Set (ADFES). The ADFES is distinct from existing datasets in that it includes a face-forward version and two different head-turning versions (faces turning toward and away from viewers), North-European as well as Mediterranean models (male and female), and nine discrete emotions (joy, anger, fear, sadness, surprise, disgust, contempt, pride, and embarrassment). Study 1 showed that the ADFES received excellent recognition scores. Recognition was affected by social categorization of the model: displays of North-European models were better recognized by Dutch participants, suggesting an ingroup advantage. Head-turning did not affect recognition accuracy. Study 2 showed that participants more strongly perceived themselves to be the cause of the other's emotion when the model's face turned toward the respondents. The ADFES provides new avenues for research on emotion expression and is available for researchers upon request. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Positive and negative emotion enhances the processing of famous faces in a semantic judgment task.

Previous work has consistently reported a facilitatory influence of positive emotion in face recognition (e.g., D’Argembeau, Van der Linden, Comblain, & Etienne, 2003). However, these reports asked participants to make recognition judgments in response to faces, and it is unknown whether emotional valence may influence other stages of processing, such as at the level of semantics. Furthermore, other evidence suggests that negative rather than positive emotion facilitates higher level judgments when processing nonfacial stimuli (e.g., Mickley & Kensinger, 2008), and it is possible that negative emotion also influences latter stages of face processing. The present study addressed this issue, examining the influence of emotional valence while participants made semantic judgments in response to a set of famous faces. Eye movements were monitored while participants performed this task, and analyses revealed a reduction in information extraction for the faces of liked and disliked celebrities compared with those of emotionally neutral celebrities. Thus, in contrast to work using familiarity judgments, both positive and negative emotion facilitated processing in this semantic-based task. This pattern of findings is discussed in relation to current models of face processing. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Development and Validation of a Measure of Display Rule Knowledge: The Display Rule Assessment Inventory.

As one component of emotion regulation, display rules, which reflect the regulation of expressive behavior, have been the topic of many studies. Despite their theoretical and empirical importance, however, to date there is no measure of display rules that assesses a full range of behavioral responses that are theoretically possible when emotion is elicited. This article reports the development of a new measure of display rules that surveys 5 expressive modes: expression, deamplification, amplification, qualification, and masking. Two studies provide evidence for its internal and temporal reliability and for its content, convergent, discriminant, external, and concurrent predictive validity. Additionally, Study 1, involving American, Russian, and Japanese participants, demonstrated predictable cultural differences on each of the expressive modes. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Age-related differences in emotion recognition ability: A cross-sectional study.

Experimental studies indicate that recognition of emotions, particularly negative emotions, decreases with age. However, there is no consensus at which age the decrease in emotion recognition begins, how selective this is to negative emotions, and whether this applies to both facial and vocal expression. In the current cross-sectional study, 607 participants ranging in age from 18 to 84 years (mean age = 32.6 ± 14.9 years) were asked to recognize emotions expressed either facially or vocally. In general, older participants were found to be less accurate at recognizing emotions, with the most distinctive age difference pertaining to a certain group of negative emotions. Both modalities revealed an age-related decline in the recognition of sadness and—to a lesser degree—anger, starting at about 30 years of age. Although age-related differences in the recognition of expression of emotion were not mediated by personality traits, 2 of the Big 5 traits, openness and conscientiousness, made an independent contribution to emotion-recognition performance. Implications of age-related differences in facial and vocal emotion expression and early onset of the selective decrease in emotion recognition are discussed in terms of previous findings and relevant theoretical models. (PsycINFO Database Record (c) 2010 APA, all rights reserved)