Cognitive appraisal and bias

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

إِذۡ جَآءُوكُم مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠

They massed against you from above and below; your eyes rolled [with fear], your hearts rose into your throats, and you thought [ill] thoughts of God

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.’

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.

The idolaters will say ‘Had God willed we would not have been idolaters neither we nor our fathers nor would we have forbidden anything’ in other words our idolatry and our forbidding of things are by His will and so He must be satisfied with it. God exalted be He says So in the same way that these have lied those who were before them gave the lie to their prophets until they tasted Our might Our chastisement. Say ‘Have you any knowledge that God is satisfied with this such that you can adduce for us? that is you have no such knowledge. You follow only supposition in this matter merely guessing’ telling lies therein.

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

Those who committed Shirk say: "If Allah had willed, we would not have commited Shirk, nor would our fathers, and we would not have forbidden anything (against His will)." Likewise belied those who were before them, till they tasted Our wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow the Zann and you do nothing but lie. (148)Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all. (149)Say: "Bring forward your witnesses, who can testify that Allah has forbidden this." Then if they testify, do not testify with them. And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord (150) A False Notion and its Rebuttal Here Allah mentioned a debate with the idolators, refuting a false notion they have over t

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادٌ، ح وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ حَكِيمٍ الأَثْرَمِ، عَنْ أَبِي تَمِيمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ مَنْ أَتَى كَاهِنًا ‏"‏ ‏.‏ قَالَ مُوسَى فِي حَدِيثِهِ ‏"‏ فَصَدَّقَهُ بِمَا يَقُولُ ‏"‏ ‏.‏ ثُمَّ اتَّفَقَا ‏"‏ أَوْ أَتَى امْرَأَةً ‏"‏ ‏.‏ قَالَ مُسَدَّدٌ ‏"‏ امْرَأَتَهُ حَائِضًا أَوْ أَتَى امْرَأَةً ‏"‏ ‏.‏ قَالَ مُسَدَّدٌ ‏"‏ امْرَأَتَهُ فِي دُبُرِهَا فَقَدْ بَرِئَ مِمَّا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ‏"‏ ‏.‏

Narrated AbuHurayrah: The Prophet (ﷺ) said: If anyone resorts to a diviner and believes in what he says (according) to the version of Musa), or has intercourse with his wife (according to the agreed version) when she is menstruating, or has intercourse with his wife through her anus, he has nothing to do with what has been sent down to Muhammad (ﷺ) - according to the version of Musaddad

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُسَدَّدٌ، - الْمَعْنَى - قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنِ اقْتَبَسَ عِلْمًا مِنَ النُّجُومِ اقْتَبَسَ شُعْبَةً مِنَ السِّحْرِ زَادَ مَا زَادَ ‏"‏ ‏.‏

Narrated Abdullah ibn Abbas: The Prophet (ﷺ) said: If anyone acquires any knowledge of astrology, he acquires a branch of magic of which he gets more as long as he continues to do so

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلاَبَةَ، حَدَّثَنَا مَالِكٌ، قَالَ أَتَيْنَا النَّبِيَّ صلى الله عليه وسلم وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً، وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم رَفِيقًا، فَلَمَّا ظَنَّ أَنَّا قَدِ اشْتَهَيْنَا أَهْلَنَا أَوْ قَدِ اشْتَقْنَا سَأَلَنَا عَمَّنْ تَرَكْنَا بَعْدَنَا فَأَخْبَرْنَاهُ قَالَ ‏ "‏ ارْجِعُوا إِلَى أَهْلِيكُمْ، فَأَقِيمُوا فِيهِمْ، وَعَلِّمُوهُمْ، وَمُرُوهُمْ ـ وَذَكَرَ أَشْيَاءَ أَحْفَظُهَا أَوْ لاَ أَحْفَظُهَا ـ وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، فَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ ‏"‏‏.‏

Narrated Malik:We came to the Prophet (ﷺ) and we were young men nearly of equal ages and we stayed with him for twenty nights. Allah's Messenger (ﷺ) was a very kind man and when he realized our longing for our families, he asked us about those whom we had left behind. When we informed him, he said, "Go back to your families and stay with them and teach them (religion) and order them (to do good deeds). The Prophet (ﷺ) mentioned things some of which I remembered and some I did not. Then he said, "Pray as you have seen me praying, and when it is the time of prayer, one of you should pronounce the call (Adhan) for the prayer and the eldest of you should lead the prayer

حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنِ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ يَمْنَعَنَّ أَحَدَكُمْ أَذَانُ بِلاَلٍ مِنْ سَحُورِهِ، فَإِنَّهُ يُؤَذِّنُ ـ أَوْ قَالَ يُنَادِي ـ لِيَرْجِعَ قَائِمَكُمْ، وَيُنَبِّهَ نَائِمَكُمْ، وَلَيْسَ الْفَجْرُ أَنْ يَقُولَ هَكَذَا ـ وَجَمَعَ يَحْيَى كَفَّيْهِ ـ حَتَّى يَقُولَ هَكَذَا ‏"‏‏.‏ وَمَدَّ يَحْيَى إِصْبَعَيْهِ السَّبَّابَتَيْنِ‏.‏

Narrated Ibn Mas`ud:Allah's Messenger (ﷺ) said, "The (call for prayer) Adhan of Bilal should not stop anyone of you from taking his Suhur for he pronounces the Adhan in order that whoever among you is praying the night prayer, may return (to eat his Suhur) and whoever among you is sleeping, may get up, for it is not yet dawn (when it is like this)." (Yahya, the sub-narrator stretched his two index fingers side ways)

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، حَدَّثَنِي إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الرُّؤْيَا الْحَسَنَةُ مِنَ الرَّجُلِ الصَّالِحِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ ‏"‏ ‏.‏

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said:“A good dream from a righteous man is one of the forty-six parts of prophecy.”

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ رُؤْيَا الْمُؤْمِنِ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ ‏"‏ ‏.‏

It was narrated from Abu Hurairah that the Prophet (ﷺ) said:“The dream of a believer is one of the forty-six parts of prophecy.”

والظن بأحمد بن حنبل رضي الله عنه أنه علم أن الاستواء ليس هو الاستقرار والنزول ليس هو الانتقال ولكنه منع من التأويل حسما للباب ورعاية لصلاح الخلق

والظن ما تركن إليه النفس ويميل القلب، فليس لك أن تظن بالمسلم شرا، إلا إذا انكشف أمر لا يحتمل التأويل فإن أخبرك بذلك عدل، فمال قلبك إلى تصديقه، كنت معذورا، لأنك لو كذبته كنت قد أسأت الظن بالمخبر، فلا ينبغي أن تحسن الظن بواحد وتسيئه بآخر، بل ينبغي أن تبحث، هل بينهما عداوة وحسد؟ فتتطرق التهمة حينئذ بسبب ذلك، ومتى خطر لك خاطر سوء على مسلم، فينبغي أن تزيد في مراعاته وتدعو له بالخير، فإن ذلك يغيظ الشيطان ويدفعه عنك، فلا يلقى إليك خاطر السوء خيفة من اشتغالك بالدعاء والمراعاة.

ففعل هذه الرخص أرجح وأفضل من تركها النوع الثاني : رخص التأويلات واختلاف المذاهب فهذه تتبعها حرام ينقص الرغبة ويوهن الطلب ويرجع بالمترخص إلى غثاثة الرخص

ولا يتكلف لها تأويلا أراد بالتأويل ههنا : التأويل الاصطلاحي وهو صرف اللفظ عن ظاهره عن المعنى الراجح إلى المعنى المرجوح

وهذا أحد التأويلات في الأثر الإسرائيلي اعرف نفسك تعرف ربك

ومن تأمل كيفية ورود آيات الصفات في القرآن والسنة علم قطعا بطلان تأويلها بما يخرجها عن حقائقها فإنها وردت على وجه لا يحتمل معه التأويل بوجه

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The protective role of self-compassion in relation to psychopathology symptoms and quality of life in chronic and in cancer patients.

Unlabelled: The importance of self-compassion in the context of medical problems has been highlighted in previous research. Its role in the psychological adjustment of cancer patients, however, has remained unexplored. The current study aimed at examining whether self-compassion and self-critical judgement would distinctively predict general psychopathological symptoms and quality of life in three distinct groups: a mixed sample of cancer patients (n = 63), patients with chronic illnesses (n = 68) and healthy subjects (n = 71). Correlation analyses revealed significant associations between lower self-compassion and increased depressive and stress symptoms, and lower scores in quality of life dimensions in the patients' samples. The opposite correlational pattern was found regarding self-critical judgement. In the case of healthy subjects, these correlations were weaker or nonsignificant.…

matched on Judgment (mesh)

Moral complexity in middle childhood: children's evaluations of necessary harm.

We assessed 5- to 11-year-olds' (N = 76) judgments of straightforward moral transgressions (prototypical harm) as well as their evaluations of complex, hypothetical scenarios in which an actor transgresses in order to prevent injury (necessary harm). The nature of the actor's transgression (psychological or physical harm) varied across participants. Moral judgments and justifications, knowledge of the actor's psychological experience, and their associations were examined. At all ages, children negatively evaluated prototypical harm; judgments of necessary harm became increasingly more forgiving with age as justifications pertaining to the actor's harm decreased. References to the actor's positive actions and children's tendency to coordinate conflicting concerns increased with age, but only when evaluating psychological harm. Across conditions, older children viewed transgressors as hold…

matched on Judgment (mesh)

The development of prosocial moral reasoning and a prosocial orientation in young adulthood: concurrent and longitudinal correlates.

We examined stability and change in prosocial moral reasoning (PRM) assessed longitudinally at ages 20/21, 22/23, 24/25, 26/27, and 31/32 years (N = 32; 16 female) using a pencil-and-paper measure of moral reasoning and examined relations of PRM and prosocial behavior with one another and with empathy, sympathy measured with self- and friend reports in adulthood, self- and mother reports of prosocial tendencies in adolescence, and observed prosocial behavior in preschool. Proportions of different types of PRM (hedonistic, approval, stereotypic, internalized) exhibited high mean-level stability across early adulthood, although stereotypic PMR increased with age and hedonistic PRM (a less sophisticated type of PRM) declined over time for males. More sophisticated PMR was positively related to friends' reports of a prosocial orientation concurrently and at age 24/25, as well as self-reports…

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Depressive symptoms, self-esteem, HIV symptom management self-efficacy and self-compassion in people living with HIV.

The aims of this study were to examine differences in self-schemas between persons living with HIV/AIDS with and without depressive symptoms, and the degree to which these self-schemas predict depressive symptoms in this population. Self-schemas are beliefs about oneself and include self-esteem, HIV symptom management self-efficacy, and self-compassion. Beck's cognitive theory of depression guided the analysis of data from a sample of 1766 PLHIV from the USA and Puerto Rico. Sixty-five percent of the sample reported depressive symptoms. These symptoms were significantly (p ≤ 0.05), negatively correlated with age (r = -0.154), education (r = -0.106), work status (r = -0.132), income adequacy (r = -0.204, self-esteem (r = -0.617), HIV symptom self-efficacy (r = - 0.408), and self-kindness (r = - 0.284); they were significantly, positively correlated with gender (female/transgender) (r = 0.…

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Altered emotion perception in insomnia disorder.

Study objectives: Chronic insomnia is a prevalent sleep disorder that negatively affects daytime functioning and confers risk for the future development of psychiatric disorder. Patients with insomnia often report problems with emotion regulation and impaired social interactions. Moreover, experimental sleep loss in healthy adults is associated with altered reactivity to and interpretation of emotional information. In the current study, we investigated socioemotional processing in patients with chronic insomnia disorder relative to healthy good sleepers. Design: Between-groups comparison. Setting: Sleep Research Laboratory. Participants: Patients with well-defined psychophysiological insomnia (PI; n = 16), free from psychiatric disorder, and an age- and sex-matched control group of good sleepers (GS; n = 15). Interventions: N/A. Measurement and results: All participants completed a facia…

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Integrating behavioral economics and behavioral genetics: delayed reward discounting as an endophenotype for addictive disorders.

Delayed reward discounting is a behavioral economic index of impulsivity, referring to how much an individual devalues a reward based on its delay in time. As a behavioral process that varies considerably across individuals, delay discounting has been studied extensively as a model for self-control, both in the general population and in clinical samples. There is growing interest in genetic influences on discounting and, in particular, the prospect of discounting as an endophenotype for addictive disorders (i.e., a heritable mechanism partially responsible for conferring genetic risk). This review assembles and critiques the evidence supporting this hypothesis. Via numerous cross-sectional studies and a small number of longitudinal studies, there is considerable evidence that impulsive discounting is associated with addictive behavior and appears to play an etiological role. Moreover, th…

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An event-related potential study of adolescents' and young adults' judgments of moral and social conventional violations.

The neurocognitive development of moral and conventional judgments was examined. Event-related potentials were recorded while 24 adolescents (13 years) and 30 young adults (20 years) read scenarios with 1 of 3 endings: moral violations, conventional violations, or neutral acts. Participants judged whether the act was acceptable or unacceptable when a rule was assumed or removed. Across age, reaction times were faster for moral than conventional violations when a rule was assumed. Adolescents had larger N2 amplitudes than adults for moral and neutral, but not conventional, acts. N2 amplitudes were larger when a rule was removed than assumed for moral, but not conventional, violations. These findings suggest that the neurocognitive mechanisms underlying moral and conventional judgments continue to develop beyond early adolescence.

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From early sensory specialization to later perceptual generalization: dynamic temporal progression in perceiving individual threats.

Threat evokes a variety of negative emotions such as fear, anger, and disgust. Whereas they elicit distinct and even opposite facial, sensory, and autonomic reflexes, threat-related emotions often converge in the actions they prompt (e.g., negative evaluation and avoidance). Here, we tested a unifying hypothesis that threat processing initially involves specialized encoding of individual subtypes to support discrete reflexive operations that later gives way to generalized elaborate analysis to facilitate convergent defensive behavior. Combining event-related potentials (ERPs) and a defensive context in human subjects, we compared temporal courses of perceptual analysis of two threat subtypes-fear and disgust. Indeed, fear enhanced and disgust suppressed early (115 ms) response in visual cortex, accentuating specialized sensory encoding of threat subtypes in accordance with the opposite b…

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Social anxiety and emotion regulation in daily life: spillover effects on positive and negative social events.

To minimize the possibility of scrutiny, people with social anxiety difficulties exert great effort to manage their emotions, particularly during social interactions. We examined how the use of two emotion regulation strategies, emotion suppression and cognitive reappraisal, predict the generation of emotions and social events in daily life. Over 14 consecutive days, 89 participants completed daily diary entries on emotions, positive and negative social events, and their regulation of emotions. Using multilevel modeling, we found that when people high in social anxiety relied more on positive emotion suppression, they reported fewer positive social events and less positive emotion on the subsequent day. In contrast, people low in social anxiety reported fewer negative social events on days subsequent to using cognitive reappraisal to reduce distress; the use of cognitive reappraisal did …

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Effects of anger, guilt, and envy on moral hypocrisy.

In the current article the authors examined the impact of specific emotions on moral hypocrisy, the tendency among people to judge others more severely than they judge themselves. In two studies, they found that (a) anger increased moral hypocrisy, (b) guilt eliminated moral hypocrisy, and (c) envy reversed moral hypocrisy. In particular, these findings were observed in two domains. In Study 1, participants responded to moral dilemmas describing unethical behavior and rated how acceptable it would be if others engaged in the unethical behavior, or alternatively, if they themselves engaged in the unethical behavior. In Study 2, participants were asked how much they would like to donate to research on cancer, or alternatively, how much they think others should donate. The results demonstrate that specific emotions influence moral decision making, even when real money is at stake, and that …

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Waiting for more: the performance of domestic dogs (Canis familiaris) on exchange tasks.

Five domestic dogs (Canis familiaris) were tested in a cooperative exchange task with an experimenter, as previously tested in non-human primates. In the first task, the dogs exchanged to maximise payoffs when presented with food items of differing quality. All consistently exchanged lower-value for higher-value rewards, as determined by their individual food preference, and exchanges corresponded significantly with the spontaneous preferences of three dogs. Next, all subjects demonstrated an ability to perform two and three exchanges in succession, to gain both qualitative and quantitatively increased rewards (group mean = 72 and 92% successful triple exchanges, respectively). Finally, the ability to delay gratification over increasing intervals was tested; the dogs kept one food item to exchange later for a larger item. As previously reported in non-human primates, there was considerab…

matched on Judgment (mesh)

A test to identify judgement bias in mice.

Emotional states are known to affect cognitive processes. For example highly anxious individuals interpret ambiguous stimuli more negatively than low anxious people, an effect called negative judgement bias. Recently, the measurement of judgement bias has been used to try and indicate emotional states in animals. In the present experiment a potential test for judgement bias in mice was examined. Mice were trained with two distinct odour cues (vanilla or apple) predicting either a palatable or an unpalatable almond piece. Subsequently their reaction to mixtures of both odours, the ambiguous stimuli, was investigated. Mice of the BALB/cJ and 129P3/J inbred mouse strains (high initial anxiety and low initial anxiety phenotypes respectively) were tested. While BALB/cJ mice showed odour association learning and showed intermediate reactions to the ambiguous cues, 129P3/J mice did not discrimi…

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Divergent effects of different positive emotions on moral judgment.

Positive emotions are often treated as relatively similar in their cognitive-behavioral effects, and as having unambiguously beneficial consequences. For example, Valdesolo and DeSteno (2006) reported that a humorous video made people more prone to choose a utilitarian solution to a moral dilemma. They attributed this finding to increased positive affect. To determine whether such results actually stem in general from positive affect or from other more specific properties of humor, we conducted an experiment with moral dilemmas presented during an interleaved emotion-induction procedure involving mirth and another positive emotion, elevation. Mirth increased permissiveness for deontological violations, whereas elevation had the opposite effect. Furthermore, affective valence had no apparent independent influence on these judgments. Our results suggest that mirth and elevation have distin…

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Acceptance of pain, self-compassion and psychopathology: using the chronic pain acceptance questionnaire to identify patients' subgroups.

The present study explores whether specific subgroups of patients could be identified based on Chronic Pain Acceptance Questionnaire scores. A battery of self-report questionnaire was used to assess acceptance of pain, self-compassion and psychopathology in 103 participants with chronic pain, from Portuguese health care units. K-Means cluster were performed and the results supported three subgroups of patients (low acceptance subgroup; high acceptance subgroup; intermediate subgroup with activity engagement near to the mean and low willingness to pain). One-way ANOVA's showed that the three subgroups identified differed significantly from each other on psychopathology and self-compassion. Results indicated that the intermediate subgroup presented less depression and stress, compared with the low acceptance subgroup. In what concerns self-compassion, the low acceptance subgroup reported h…

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Neural evidence for "intuitive prosecution": the use of mental state information for negative moral verdicts.

Moral judgment depends critically on theory of mind (ToM), reasoning about mental states such as beliefs and intentions. People assign blame for failed attempts to harm and offer forgiveness in the case of accidents. Here we use fMRI to investigate the role of ToM in moral judgment of harmful vs. helpful actions. Is ToM deployed differently for judgments of blame vs. praise? Participants evaluated agents who produced a harmful, helpful, or neutral outcome, based on a harmful, helpful, or neutral intention; participants made blame and praise judgments. In the right temporo-parietal junction (right TPJ), and, to a lesser extent, the left TPJ and medial prefrontal cortex, the neural response reflected an interaction between belief and outcome factors, for both blame and praise judgments: The response in these regions was highest when participants delivered a negative moral judgment, i.e., a…

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Association between interoception and empathy: evidence from heartbeat-evoked brain potential.

Physiological bodily states play an important role in affective experiences. This study investigated whether the neural processing of internal body state (interoception) is associated with empathy, the understanding of the affective states of others. We used the 'heartbeat-evoked potential' (HEP), a surface electroencephalography (EEG) pattern, as a neural index of interoceptive processing. The HEP is contingent on the most prominent peak (R-wave) of the electrocardiogram (ECG) and is thought to reflect cortical processing of cardiac afferent input. Twenty-one healthy adults performed empathy and control tasks while EEG and ECG were recorded, where they made judgments based on either the affective or physical aspects of images of human eyes. HEP, ECG and heart rate in each task block were calculated and compared. Results showed that cardiac activity was not significantly different betwee…

matched on Judgment (mesh)

The mediating roles of disgust sensitivity and danger expectancy in relation to hand washing behaviour.

Background: Recent interest in the role of vulnerability factors in obsessional washing has suggested that disgust sensitivity, danger expectancy and health anxiety may be of interest. Aims: This study explores the differential impact of these factors on both behavioural and cognitive measures of washing behaviour and is based on a replication of the Jones and Menzies (1997) experiment, during which participants immersed their hands in a noxious compound while rating themselves on a range of measures: the time they subsequently took to wash their hands was measured and danger expectancies were found to be the best predictor of this. Method: The present study added measures of disgust sensitivity and health anxiety to this experimental methodology while removing factors they found to be of little import to compulsive washing. Thirty non-clinical participants took part. Results: Results co…

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Pre-treatment expectations in clients: impact on retention and effectiveness in outpatient substance abuse treatment.

Background: Common factors are important for the therapy outcome and also mediate the specific factors of therapy. As one of the common factors, client's expectations towards treatment have been understudied. Aims: The aim was to examine the pre-treatment expectations of outpatient substance abuse treatment clients (N=327, 111 females, 216 males) and its impact on retention, effectiveness and satisfaction at 6-month follow-up. Method: Dependent variables included the clients' attitudes towards the twelve-step principles and participation, medical treatment and therapists' role. Results: An emphasis on the importance of medical treatment at baseline predicted dropping out. Similarly, it predicted a lower percent days abstinent (PDA6) at 6 months follow-up in comparison to those who did not consider medical treatment important for recovery. Percent days abstinent increased with a more posi…

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Hope over experience: desirability and the persistence of optimism.

Many important decisions hinge on expectations of future outcomes. Decisions about health, investments, and relationships all depend on predictions of the future. These expectations are often optimistic: People frequently believe that their preferred outcomes are more likely than is merited. Yet it is unclear whether optimism persists with experience and, surprisingly, whether optimism is truly caused by desire. These are important questions because life's most consequential decisions often feature both strong preferences and the opportunity to learn. We investigated these questions by collecting football predictions from National Football League fans during each week of the 2008 season. Despite accuracy incentives and extensive feedback, predictions about preferred teams remained optimistically biased through the entire season. Optimism was as strong after 4 months as it was after 4 wee…

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Moral psychology is relationship regulation: moral motives for unity, hierarchy, equality, and proportionality.

Genuine moral disagreement exists and is widespread. To understand such disagreement, we must examine the basic kinds of social relationships people construct across cultures and the distinct moral obligations and prohibitions these relationships entail. We extend relational models theory (Fiske, 1991) to identify 4 fundamental and distinct moral motives. Unity is the motive to care for and support the integrity of in-groups by avoiding or eliminating threats of contamination and providing aid and protection based on need or empathic compassion. Hierarchy is the motive to respect rank in social groups where superiors are entitled to deference and respect but must also lead, guide, direct, and protect subordinates. Equality is the motive for balanced, in-kind reciprocity, equal treatment, equal say, and equal opportunity. Proportionality is the motive for rewards and punishments to be pro…

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The reciprocal relations between teachers' perceptions of children's behavior problems and teacher-child relationships in the first preschool year.

To examine the reciprocal relations between teacher-child relationships and children's behavior problems, the authors analyzed cross-lagged longitudinal data on teacher-child relationships and children's internalizing and externalizing problems using a structural equation modeling approach. The homeroom teachers of 105 first-year preschoolers aged 2-3 years filled in the Student-Teacher Relationship Scale and the Child Behavior Checklist/2-3, first at 3 months after the children's preschool entrance and then at the end of the first preschool year. Results showed significant cross-wave reciprocal relations between externalizing problems and teacher-child conflict and significant cross-wave relation from early internalizing problems to later teacher-child conflict. However, the cross-wave associations between internalizing and externalizing problems and teacher-child closeness were not sig…

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Unconscious vigilance: worldview defense without adaptations for terror, coalition, or uncertainty management.

Individuals subtly reminded of death, coalitional challenges, or feelings of uncertainty display exaggerated preferences for affirmations and against criticisms of their cultural in-groups. Terror management, coalitional psychology, and uncertainty management theories postulate this "worldview defense" effect as the output of mechanisms evolved either to allay the fear of death, foster social support, or reduce anxiety by increasing adherence to cultural values. In 4 studies, we report evidence for an alternative perspective. We argue that worldview defense owes to unconscious vigilance, a state of accentuated reactivity to affective targets (which need not relate to cultural worldviews) that follows detection of subtle alarm cues (which need not pertain to death, coalitional challenges, or uncertainty). In Studies 1 and 2, death-primed participants produced exaggerated ratings of worldv…

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Blame and forgiveness judgements among children, adolescents and adults with autism.

We compared the capacity of children, adolescents and adults with and without autism to use (a) intent and severity of consequences information for attributing blame to an offender, and (b) intent and apologies information for inferring willingness to forgive. Participants were presented with two sets of six scenarios obtained by combination of intent and severity (or apology) information, and instructed to indicate appropriate levels of blame (or willingness to forgive). In the blame condition, persons with autism were able to consistently use intent information but not to the same degree as their comparison counterparts. In the forgiveness condition, intent was not taken into account for judging by persons with autism, irrespective of their age.

matched on Judgment (mesh)

The roles of the medial prefrontal cortex and striatum in reputation processing.

How we are viewed by other individuals-our reputation-has a considerable influence on our everyday behaviors and is considered an important concept in explaining altruism, a uniquely human trait. Previously it has been proposed that processing one's own reputation requires a reputation representation in the medial prefrontal cortex (mPFC) and a value representation in the striatum. Here, we directly tested this idea using functional magnetic resonance imaging (fMRI). Subjects disclosed their behavioral tendencies with reference to social norms in the presence or absence of other people, a manipulation that is known to greatly affect an individual's concern for their reputation. The mPFC showed strong activation during self-referential processing, and this activity was enhanced by the mere presence of observers. Moreover, the striatum was also strongly activated when subjects responded in…

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Tease or threat? Judging social interactions from bodily expressions.

We casually observe many interactions that do not really concern us. Yet sometimes we need to be able to rapidly appraise whether an interaction between two people represents a real threat for one of them rather than an innocent tease. Using functional magnetic resonance imaging, we investigated whether small differences in the body language of two interacting people are picked up by the brain even if observers are performing an unrelated task. Fourteen participants were scanned while watching 3-s movies (192 trials and 96 scrambles) showing a male person either threatening or teasing a female one. In one task condition, observers categorized the interaction as threatening or teasing, and in the other, they monitored randomly appearing dots and categorized the color. Our results clearly show that right amygdala responds more to threatening than to teasing situations irrespective of the o…

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