Assuming the best حسن الظن

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرࣰ ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمࣱۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتࣰ ا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِيمࣱ‏

Believers, avoid making too many assumptions- some assumptions are sinful- and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of God: God is ever relenting, most merciful

وَمَا يَتَّبِعُ أَكۡثَرُهُمۡ إِلَّا ظَنًّاۚ إِنَّ ٱلظَّنَّ لَا يُغۡنِي مِنَ ٱلۡحَقِّ شَيۡـًٔاۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَفۡعَلُونَ

Most of them follow nothing but assumptions, but assumptions can be of no value at all against the Truth: God is well aware of what they do

أَلَآ إِنَّ لِلَّهِ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ

indeed, all who are in the heavens and on the earth belong to Him. Those who call upon others beside God are not really following partner-gods; they are only following assumptions and telling lies

وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِي شَكࣲّ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا

and said, ‘We have killed the Messiah, Jesus, son of Mary, the Messenger of God.’ (They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him)

وَإِن تُطِعۡ أَكۡثَرَ مَن فِي ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ

If you obeyed most of those on earth, they would lead you away from the path of God. They follow nothing but speculation; they are merely guessing

سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَيۡءࣲۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَاۗ قُلۡ هَلۡ عِندَكُم مِّنۡ عِلۡمࣲ فَتُخۡرِجُوهُ لَنَآۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ

The idolaters will say, ‘If God had willed, we would not have ascribed partners to Him- nor would our fathers- or have declared anything forbidden.’ In the same way, those before them continually denied [the truth] until they tasted Our punishment. Say, ‘Have you any knowledge that you can show us? You follow only supposition and tell only lies.’

O you who believe shun much suspicion. Indeed some suspicions are sins that is to say it causes one to fall into sin. This suspicion may have many forms such as thinking ill of the good folk from among the believers — and such good folk are many — in contrast to the immoral individuals among them in whose case there is no sin so long as it the suspicion is in accordance with their outward behaviour. And do not spy tajassasū one of the two tā’ letters of tatajassasū has been omitted do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another do not speak of him by mentioning something which he is averse to having mentioned of himself even if it be true. Would any of you love to eat the flesh of his brother dead? read maytan or mayyitan. That is to say it would not be right for him to do so. You would abhor it. Thus to backbite him in life would be

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (12) The Prohibition of Unfounded Suspicion Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful 'Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said, إِيَّاكُمْ وَالظَّنَّ فَإِ

Wert thou to obey most of those in the earth, they would misguide thee from the path of God. In terms of number, God's delegates are few, but they have weight and gravity. The folk of false- hood are many, but they have no weight or meaning. For a world of metaphor, one iota of reality is enough. For a world of foolishness and falsehood, one breath of the lords of finding is enough. One swat of the Lion for a world full of carrion-eaters, one blast of the Trumpet for a hundred thousand Pharaoh-natures! [DS 184] “O MuḤammad! If you see them in terms of number and manyness, they will throw you into trouble. If you seek to get along with them, they will hold you back from the Real. Obey Our command, and turn away from them. So shout out what thou art commanded, and turn away from the associaters” [15:94].

And for their saying boastfully ‘We slew the Messiah Jesus son of Mary the Messenger of God’ as they claim in other words for all of these reasons We have punished them. God exalted be He says in repudiating their claim to have killed him And yet they did not slay him nor did they crucify him but he the one slain and crucified who was an associate of theirs the Jews was given the resemblance of Jesus. In other words God cast his Jesus’s likeness to him and so they thought it was him Jesus. And those who disagree concerning him that is concerning Jesus are surely in doubt regarding the slaying of him for some of them said when they saw the slain man the face is that of Jesus but the body is not his and so it is not he; and others said no it is he. They do not have any knowledge of the slaying of him only the pursuit of conjecture illā ittibā‘a l-zann is a discontinuous exception in other

If you obey most of those on earth that is the disbelievers they will lead you astray from the way of God from His religion; they follow only supposition when they dispute with you concerning the status of carrion saying ‘What God has killed is more worthy of your consumption than what you kill yourselves!’; they are merely guessing speaking falsehood in this matter.

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he wil

وَحَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، حَدَّثَنَا عِيسَى، - يَعْنِي ابْنَ يُونُسَ - حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ عِمْرَانَ بْنِ أَبِي أَنَسٍ، عَنْ عُمَرَ بْنِ الْحَكَمِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لاَ يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ ‏"‏ ‏.‏ أَوْ قَالَ ‏"‏ غَيْرَهُ ‏"‏ ‏.‏

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying:A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا وَكِيعٌ، عَنْ جَعْفَرِ بْنِ بُرْقَانَ، عَنْ يَزِيدَ بْنِ الأَصَمِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ اللَّهَ يَقُولُ أَنَا عِنْدَ ظَنِّ عَبْدِي فِيَّ وَأَنَا مَعَهُ إِذَا دَعَانِي ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Abu Hurairah narrated that the Messenger of Allah (s.a.w) said:"Indeed Allah Most High says: 'I am as My slave thinks of Me, and I am with him when He calls upon Me

حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلاَ تَحَسَّسُوا، وَلاَ تَجَسَّسُوا، وَلاَ تَحَاسَدُوا، وَلاَ تَدَابَرُوا، وَلاَ تَبَاغَضُوا، وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا ‏"‏‏.‏

Narrated Abu Huraira:The Prophet (ﷺ) said, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you)

حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا مُحَمَّدُ بْنُ رَاشِدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ مُوسَى، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَدَّ شَهَادَةَ الْخَائِنِ وَالْخَائِنَةِ وَذِي الْغِمْرِ عَلَى أَخِيهِ وَرَدَّ شَهَادَةَ الْقَانِعِ لأَهْلِ الْبَيْتِ وَأَجَازَهَا لِغَيْرِهِمْ ‏.‏ قَالَ أَبُو دَاوُدَ الْغِمْرُ الْحِنَةُ وَالشَّحْنَاءُ وَالْقَانِعُ الأَجِيرُ التَّابِعُ مِثْلُ الأَجِيرِ الْخَاصِّ ‏.‏

Amr bin Shu'aib on his father's authority told that his grandfather said:The Messenger of Allah (ﷺ) rejected the testimony of a deceitful man and woman, of one who harbours rancour against his brother, and he rejected the testimony of one who is dependent on a family, and he allowed his testimony for other. Abu Dawud said: Ghimr means malice and enimity ; qani (dependant), a subordinate servant like a special servant

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ تَبَاغَضُوا وَلاَ تَحَاسَدُوا وَلاَ تَدَابَرُوا وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا وَلاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثِ لَيَالٍ ‏"‏ ‏.‏

Anas b. Malik reported the Messenger of Allah (May peace be upon him) as saying:Do not hate each other; do not envy each other; do not desert each other; and be the servants of Allah as brethren. It is not allowed for a Muslim to keep apart from his brother for more than three days

حَدَّثَنَا أَحْمَدُ بْنُ سِنَانٍ، حَدَّثَنَا كَثِيرُ بْنُ هِشَامٍ، حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ، حَدَّثَنَا يَزِيدُ بْنُ الأَصَمِّ، عَنْ أَبِي هُرَيْرَةَ، رَفَعَهُ إِلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ إِنَّ اللَّهَ لاَ يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى أَعْمَالِكُمْ وَقُلُوبِكُمْ ‏"‏ ‏.‏

It was narrated that Abu Hurairah, who attributed it to the Prophet (ﷺ), said:“Allah does not look at your forms or your wealth, rather He looks at your deeds and your hearts.”

وأما سوء الظن بالنفس فإنما احتاج إليه لأن حسن الظن بالنفس يمنع من كمال التفتيش ويلبس عليه فيرى المساوىء محاسن والعيوب كمالا فإن المحب يرى مساوىء محبوبه وعيوبه كذلك

وأنشدني عبد العزيز بن سليمان % تجود بالمال على وارث % ولا ترى أهلا له نفسكا % % قدم حسن الظن بالله من % جاد وسوء الظن من أمسكا % $

وفي ذلك أنشدني الأبرش % وحسن الظن يحسن في أمور % ويمكن في عواقبه ندامه % وسوء الظن يسمج في وجوه % وفيه من سماجته حزامه % $

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Lost in translation: a case-study of the travel of lean thinking in a hospital.

Background: Lean thinking as a quality improvement approach is introduced in hospitals worldwide, although evidence for its impact is scarce. Lean initiatives are social, complex and context-dependent. This calls for a shift from cause-effect to conditional attributions to understand how lean works. In this study, we bring attention to the transformative power of local translation, which creates different versions of lean in different contexts, and thereby affect the evidence for lean as well as the success of lean initiatives within and among hospitals. Methods: We explored the travel of lean within a hospital in Norway by identifying local actors' perceptions of lean through their images of enablers for successful interventions. These attributions describe the characteristics of lean in use, i.e. the prevailing version of lean. Local actors' perceptions of enablers for lean interventio…

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Acting on social exclusion: neural correlates of punishment and forgiveness of excluders.

This functional magnetic resonance imaging study examined the neural correlates of punishment and forgiveness of initiators of social exclusion (i.e. 'excluders'). Participants divided money in a modified Dictator Game between themselves and people who previously either included or excluded them during a virtual ball-tossing game (Cyberball). Participants selectively punished the excluders by decreasing their outcomes; even when this required participants to give up monetary rewards. Punishment of excluders was associated with increased activation in the pre-supplementary motor area (pre-SMA) and bilateral anterior insula. Costly punishment was accompanied by higher activity in the pre-SMA compared with punishment that resulted in gains or was non-costly. Refraining from punishment (i.e. forgiveness) was associated with self-reported perspective-taking and increased activation in the bil…

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Dispositional envy revisited: unraveling the motivational dynamics of benign and malicious envy.

Previous research has conceptualized dispositional envy as a unitary construct. Recently however, episodic envy has been shown to emerge in two qualitatively different forms. Benign envy is related to the motivation to move upward, whereas malicious envy is related to pulling superior others down. In four studies (N = 1,094)--using the newly developed Benign and Malicious Envy Scale (BeMaS)--we show that dispositional envy is also characterized by two independent dimensions related to distinct motivational dynamics and behavioral consequences. Dispositional benign and malicious envy uniquely predict envious responding following upward social comparisons. Furthermore, they are differentially connected to hope for success and fear of failure. Corresponding to these links, dispositional benign envy predicted faster race performance of marathon runners mediated via higher goal setting. In co…

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Children tell white lies to make others feel better.

We investigated whether children tell white lies simply out of politeness or as a means to improve another person's mood. A first experimental phase probed children's individual insight to use white lies when prosocial behaviour was called for. We compared a situation in which a person had expressed sadness about her artwork and the goal was to make her feel better (Sad condition) with a situation in which a person was indifferent about her work (Neutral condition). Children at 7 years and older were more likely to tell a white lie than the blunt truth in the Sad over the Neutral condition. Five-year-olds showed only a trend. A second phase tested whether children selectively use white lie telling after it was modelled by an adult. Results showed that after modelling, children from all age groups were significantly more likely to use white lies in the Sad condition than in the Neutral co…

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Psychosocial effects of perceived emotional synchrony in collective gatherings.

In a classic theory, Durkheim (1912) predicted that because of the social sharing of emotion they generate, collective gatherings bring participants to a stage of collective effervescence in which they experience a sense of union with others and a feeling of empowerment accompanied by positive affect. This would lead them to leave the collective situation with a renewed sense of confidence in life and in social institutions. A century after Durkheim's predictions of these effects, though, they remained untested as a whole. This article reports 4 studies, 2 correlational, 1 semilongitudinal, and 1 experimental, assessing the positive effects of participation in either positively valenced (folkloric marches) or negatively valenced (protest demonstrations) collective gatherings. Results confirmed that collective gatherings consistently strengthened collective identity, identity fusion, and …

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Selfish or selfless? On the signal value of emotion in altruistic behavior.

Theories that reject the existence of altruism presume that emotional benefits serve as ulterior motives for doing good deeds. These theories argue that even in the absence of material and reputational benefits, individuals reap utility from the feelings associated with doing good. In response to this normative view of altruism, this article examines the descriptive question of whether laypeople penalize emotional prosocial actors. Six studies find that emotion serves as a positive signal of moral character, despite the intrapsychic benefits associated with it. This is true when emotion motivates prosocial behavior (Studies 1, 2, 3, and 5) and when emotion is a positive outcome of prosocial behavior (i.e., "warm glow"; Studies 4, 5, and 6). Emotional actors are considered to be moral because people believe emotion provides an honest and direct signal that the actor feels a genuine concer…

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Balancing the "inner" and the "outer" self: interoceptive sensitivity modulates self-other boundaries.

Distinguishing self from other is necessary for self-awareness and social interactions. This distinction is thought to depend on multisensory integration dominated by visual feedback. However, self-awareness also relies on the processing of interoceptive signals. We contrasted the exteroceptive and interoceptive models of the self to investigate the hitherto unexplored interaction between the perception of the self from the outside and from within. Multisensory stimulation between self and other was used to induce controlled changes in the representation of one's identity. Interoceptive sensitivity predicted the malleability of self-representations in response to multisensory integration across behavioral, physiological, and introspective responses, suggesting that interoception plays a key modulating role in the self-recognition system. In particular, only participants with low interoce…

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Emotional contagion for pain is intact in autism spectrum disorders.

Perceiving others in pain generally leads to empathic concern, consisting of both emotional and cognitive processes. Empathy deficits have been considered as an element contributing to social difficulties in individuals with autism spectrum disorders (ASD). Here, we used functional magnetic resonance imaging and short video clips of facial expressions of people experiencing pain to examine the neural substrates underlying the spontaneous empathic response to pain in autism. Thirty-eight adolescents and adults of normal intelligence diagnosed with ASD and 35 matched controls participated in the study. In contrast to general assumptions, we found no significant differences in brain activation between ASD individuals and controls during the perception of pain experienced by others. Both groups showed similar levels of activation in areas associated with pain sharing, evidencing the presence…

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Interoceptive sensitivity predicts sensitivity to the emotions of others.

Some theories of emotion emphasise a close relationship between interoception and subjective experiences of emotion. In this study, we used facial expressions to examine whether interoceptive sensibility modulated emotional experience in a social context. Interoceptive sensibility was measured using the heartbeat detection task. To estimate individual emotional sensitivity, we made morphed photos that ranged between a neutral and an emotional facial expression (i.e., anger, sadness, disgust and happy). Recognition rates of particular emotions from these photos were calculated and considered as emotional sensitivity thresholds. Our results indicate that participants with accurate interoceptive awareness are sensitive to the emotions of others, especially for expressions of sadness and happy. We also found that false responses to sad faces were closely related with an individual's degree o…

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Perceived discrimination among African American adolescents and allostatic load: a longitudinal analysis with buffering effects.

This study was designed to examine the prospective relations of perceived racial discrimination with allostatic load (AL), along with a possible buffer of the association. A sample of 331 African Americans in the rural South provided assessments of perceived discrimination from ages 16 to 18 years. When youth were 18 years, caregivers reported parental emotional support and youth assessed peer emotional support. AL and potential confounder variables were assessed when youth were 20. Latent growth mixture modeling identified two perceived discrimination classes: high and stable, and low and increasing. Adolescents in the high and stable class evinced heightened AL even with confounder variables controlled. The racial discrimination to AL link was not significant for young adults who received high emotional support.

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Childhood poverty and stress reactivity are associated with aberrant functional connectivity in default mode network.

Convergent research suggests that childhood poverty is associated with perturbation in the stress response system. This might extend to aberrations in the connectivity of large-scale brain networks, which subserve key cognitive and emotional functions. Resting-state brain activity was measured in adults with a documented history of childhood poverty (n=26) and matched controls from middle-income families (n=26). Participants also underwent a standard laboratory social stress test and provided saliva samples for cortisol assay. Childhood poverty was associated with reduced default mode network (DMN) connectivity. This, in turn, was associated with higher cortisol levels in anticipation of social stress. These results suggest a possible brain basis for exaggerated stress sensitivity in low-income individuals. Alterations in DMN may be associated with less efficient cognitive processing or …

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Acculturation and perceived discrimination: predictors of substance use trajectories from adolescence to emerging adulthood among Hispanics.

Purpose: Previous studies have documented associations between cultural factors and substance use among Hispanic adolescents. Negative cultural experiences such as discrimination have been associated with an increased risk of substance use among Hispanic adolescents, whereas positive cultural resources, such as maintenance of Hispanic cultural orientations, have shown protective effects. However, few studies have examined the continuing influence of cultural factors on substance use from adolescence to emerging adulthood. Methods: We surveyed a cohort of Hispanic adolescents in Southern California in 9th, 10th, and 11th grades, and 3-4 years after high school. Growth curve analyses were conducted to examine the effects of U.S. acculturation, Hispanic acculturation, ethnic identity, and perceived discrimination on change in tobacco, alcohol, and marijuana use over time. Results: Higher pe…

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Life history, code of honor, and emotional responses to inequality in an economic game.

The code of honor, which is characterized by a preoccupation with reputation and willingness to take retaliatory action, has been used extensively to explain individual and cultural differences in peoples' tendencies to behave aggressively. However, research on the relationship between the code of honor and emotional responses to social interactions has been limited in scope, focusing primarily on anger in response to insults and reputational threats. Here we broaden this scope by examining the relationship between code of honor and emotional reactions in response to an unfair economic exchange that resulted in unequal monetary earnings among 3 laboratory participants. We found that endorsement of the code of honor was related to anger and envy in response to unfair monetary distributions. Interestingly, code of honor predicted envy above and beyond what could be accounted for by anger, …

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Partners' empathy increases pain ratings: effects of perceived empathy and attachment style on pain report and display.

Unlabelled: Pain can be influenced by its social context. We aimed to examine under controlled experimental conditions how empathy from a partner and personal attachment style affect pain report, tolerance, and facial expressions of pain. Fifty-four participants, divided into secure, anxious, and avoidant attachment style groups, underwent a cold pressor task with their partners present. We manipulated how much empathy the participants perceived that their partners had for them. We observed a significant main effect of perceived empathy on pain report, with greater pain reported in the high perceived empathy condition. No such effects were found for pain tolerance or facial display. We also found a significant interaction of empathy with attachment style group, with the avoidant group reporting and displaying less pain than the secure and the anxious groups in the high perceived empathy …

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Neural correlates of anticipation and processing of performance feedback in social anxiety.

Fear of negative evaluation, such as negative social performance feedback, is the core symptom of social anxiety. The present study investigated the neural correlates of anticipation and perception of social performance feedback in social anxiety. High (HSA) and low (LSA) socially anxious individuals were asked to give a speech on a personally relevant topic and received standardized but appropriate expert performance feedback in a succeeding experimental session in which neural activity was measured during anticipation and presentation of negative and positive performance feedback concerning the speech performance, or a neutral feedback-unrelated control condition. HSA compared to LSA subjects reported greater anxiety during anticipation of negative feedback. Functional magnetic resonance imaging results showed deactivation of medial prefrontal brain areas during anticipation of negativ…

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"Safe Going": the influence of crime rates and perceived crime and safety on walking in deprived neighbourhoods.

Few studies have simultaneously examined the relationship of levels of recorded crime, perceptions of crime and disorder, and safety from crime with rates of physical activity. We developed a series of multilevel ordinal regression models to examine these aspects in relation to self-reported neighbourhood walking frequency in a cross-sectional sample of 3824 British adults from 29 deprived neighbourhoods in Glasgow, UK. Perceptions of several serious local antisocial behaviours (drunkenness and burglary) and feelings of personal safety (feeling safe in the home and if walking alone in the local area at night) were consistently associated, respectively, with less and more frequent walking. Conversely, perceiving drug dealing or drug use as a serious problem was associated with walking more frequently. There was a small but significant association between walking frequency in neighbourhood…

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Why is spiritual care infrequent at the end of life? Spiritual care perceptions among patients, nurses, and physicians and the role of training.

Purpose: To determine factors contributing to the infrequent provision of spiritual care (SC) by nurses and physicians caring for patients at the end of life (EOL). Patients and methods: This is a survey-based, multisite study conducted from March 2006 through January 2009. All eligible patients with advanced cancer receiving palliative radiation therapy and oncology physician and nurses at four Boston academic centers were approached for study participation; 75 patients (response rate = 73%) and 339 nurses and physicians (response rate = 63%) participated. The survey assessed practical and operational dimensions of SC, including eight SC examples. Outcomes assessed five factors hypothesized to contribute to SC infrequency. Results: Most patients with advanced cancer had never received any form of spiritual care from their oncology nurses or physicians (87% and 94%, respectively; P for d…

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Family-supportive organization perceptions and organizational commitment: the mediating role of work-family conflict and enrichment and partner attitudes.

The present study aims to explain the processes through which family-supportive organizational perceptions (FSOP) relate to employee affective commitment. We suggest multiple mechanisms through which this relationship transpires-(a) the focal employee's experience of work-to-family conflict and enrichment and (b) the attitudes of the employee's spouse/partner. Hypotheses are tested with data from 408 couples. Results suggest that employee FSOP is positively associated with employee commitment through both employee work-to-family experiences and partner attitudes. FSOP was positively related to employee work-to-family enrichment, which was positively associated with employee affective commitment. FSOP was negatively associated with employee work-to-family conflict, which related to a partner's more positive attitude toward the employee's work schedule and higher commitment to the employee…

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To belong is to matter: sense of belonging enhances meaning in life.

In four methodologically diverse studies (N = 644), we found correlational (Study 1), longitudinal (Study 2), and experimental (Studies 3 and 4) evidence that a sense of belonging predicts how meaningful life is perceived to be. In Study 1 (n = 126), we found a strong positive correlation between sense of belonging and meaningfulness. In Study 2 (n = 248), we found that initial levels of sense of belonging predicted perceived meaningfulness of life, obtained 3 weeks later. Furthermore, initial sense of belonging predicted independent evaluations of participants essays on meaning in life. In Studies 3 (n = 105) and 4 (n = 165), we primed participants with belongingness, social support, or social value and found that those primed with belongingness (Study 3) or who increased in belongingness (Study 4) reported the highest levels of perceived meaning. In Study 4, belonging mediated the rela…

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The perception of attractiveness and trustworthiness in male faces affects hypothetical voting decisions differently in wartime and peacetime scenarios.

Facial appearance of candidates has been linked to real election outcomes. Here we extend these findings by examining the contributions of attractiveness and trustworthiness in male faces to perceived votability. We first use real faces to show that attractiveness and trustworthiness are positively and independently related to perceptions of good leadership (rating study). We then show that computer graphic manipulations of attractiveness and trustworthiness influence choice of leader (experiments 1 and 2). Finally, we show that changing context from wartime to peacetime can affect which face receives the most votes. Attractive faces were relatively more valued for wartime and trustworthy faces relatively more valued for peacetime (experiments 1 and 2). This pattern suggests that attractiveness, which may indicate health and fitness, is perceived to be a useful attribute in wartime leade…

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