Emotion research is now a well-established and expanding sub-field of science education research ( Bellocchi, Quigley, & Otrel-Cass, 2017 ). Despite some early efforts in the study of affect (e.g., Alsop, 2005 ), a more general construct than emotion, the field of science education has taken
Jorien van Paasschen, Elisa Zamboni, Francesca Bacci and David Melcher
1. Introduction It is often assumed that works of art have the ability to elicit emotion in their observers, and indeed, people often ascribe emotional valence to artworks (Csíkszentmihályi and Robinson, 1990 ). However, little is known as to whether artworks are able to induce similar
emerging changes in public diplomacy practice, we must pay greater attention to the role of emotions in facilitating these transformations. Social media platforms enable emotions that can work towards the development of trust between actors, or undermine previously stable diplomatic relationships. Why is
Edited by Halvor Eifring
1. Introduction: Sectarian Emotional Life The sectarian texts among the Dead Sea Scrolls are replete with the language of emotions. The groups represented by the various manuscripts of the Damascus Document, Hodayot, War Scroll, and Community Rule frequently reflected upon their social
Chiara Ferrari, Costanza Papagno, Alexander Todorov and Zaira Cattaneo
1. Introduction Emotion recognition is a crucial capacity for developing social skills, and is often based on the integration of multiple sensory cues (Klasen et al. , 2012). Although vision usually plays a major role in driving emotion recognition, auditory cues — such as vocalizations and
Hsin-Ni Ho, Penny Bergman, Ai Koizumi, Ana Tajadura-Jiménez and Norimichi Kitagawa
Recent studies demonstrated that the physical feeling of warmth could make people judge others more favorably, act more generously (Williams and Bargh, 2008) and induce greater social proximity (IJzerman and Semin, 2009). In the present study, we examined whether temperature is implicitly associated with positive or negative valence. In Experiment 1, subjects judged the valence of the emotion words and pictures with two response buttons, of which one is physically warm and the other is physically cold, and measured the reaction time. The response button assignment can be either congruent (warm-positive/cold-negative) or incongruent (warm-negative/cold-positive). We found that for emotion words, the warm-positive/cold-negative congruence holds. However, for emotion pictures, reverse results were obtained. To further examine the thermo-valence association, follow-up implicit association tests (IATs) were conducted with positive/negative words and warm/cold words in Experiment 2, and positive/negative pictures with warm/cold pads in Experiment 3. The results from Experiment 2 show a tendency towards warm-positive/cold-negative congruence. However, such tendency was not found in Experiment 3. In summary, our results indicate that when the valence is presented semantically, it is implicitly associated with both physical thermal experience (EXP 1) and abstract thermal concept (EXP 2), and the association follows the common expectation of warm-positive/cold-negative congruence. However, when the valence is presented visually, the association is not consistent (EXP 1 and EXP 3). These findings suggest that temperature might interact differently with valences being elicited by semantic and visual information.
Edited by Barbara Schuler
Contributors are: Heather Blair, Gérard Colas, Katrin Einicke, Irina Glushkova, Padma D. Maitland, Beverley McGuire, Anne E. Monius, Kiyokazu Okita, Barbara Schuler.
Brianna Beck, Caterina Bertini and Elisabetta Ladavas
Abstract from the 13th International Multisensory Research Forum, University of Oxford, UK, 2012. References Cardini F. Bertini C. Serino A. Ladavas E. ( 2012 ). Emotional modulation of visual remapping of touch , Emotion , DOI: 10.1037/a0027351
For Aristotle creating a virtuous character means habituating a stable emotional state or disposition (hexis), which enables the agent to feel and act rightly, and to have the intellectual virtue prudence (phronēsis) complete this habituation. But because feeling or emotion (pathos) is a passive state, it is not clear in what way we can make ourselves be affected correctly. This paper tries to solve this apparent difficulty by emphasizing the cognitive power of emotion. It also examines the role of prudence in the acquisition of ethical virtue, supporting an anti-intellectualist understanding of practical motivation.