Matching Items (2)
Filtering by
- All Subjects: Emotional Experience
- All Subjects: Religiousness
- Creators: Shiota, Michelle N.
Description
ABSTRACT
What does it mean to feel an emotion? The nature of emotional
experience has often been described in terms overall conscious experience, termed affect. However, even within affective research there are multiple contradicting theories about the nature and structure of affect. I propose that these contradictions are due to methodological issues in the empirical research examining these underlying dimensions. Furthermore, I propose that subjective emotional experience should be examined separately from overall affect. The current study attempts to address past methodological issues by focusing solely on emotional experiences, developing a comprehensive list of emotion items, and including a broad range of emotional experiences. In Study 1, participants were asked to recall an emotional experience and then report their experience of 76 different emotions during that experience. A factor analysis of the emotion ratings revealed a 5-factor categorical structure with categories of Joy, Anger, Sadness, Fear, and Shame/Jealousy. In Study 2, the 76 emotion words from Study 1 were compared in a semantic space derived from a large collection of text samples in an attempt to compare to the results of Study 1. A semantic space derived from a broad range of texts would reflect relationships of emotional concepts. Study 2 revealed a 1-factor structure, drastically different from the structure in Study 1. The implications from Study 2, however, are limited because of the limited range of literature that was used to create the semantic space in which the words were compared. Overall, the results from these studies suggest that subjective emotional experience should be treated as categorical.
What does it mean to feel an emotion? The nature of emotional
experience has often been described in terms overall conscious experience, termed affect. However, even within affective research there are multiple contradicting theories about the nature and structure of affect. I propose that these contradictions are due to methodological issues in the empirical research examining these underlying dimensions. Furthermore, I propose that subjective emotional experience should be examined separately from overall affect. The current study attempts to address past methodological issues by focusing solely on emotional experiences, developing a comprehensive list of emotion items, and including a broad range of emotional experiences. In Study 1, participants were asked to recall an emotional experience and then report their experience of 76 different emotions during that experience. A factor analysis of the emotion ratings revealed a 5-factor categorical structure with categories of Joy, Anger, Sadness, Fear, and Shame/Jealousy. In Study 2, the 76 emotion words from Study 1 were compared in a semantic space derived from a large collection of text samples in an attempt to compare to the results of Study 1. A semantic space derived from a broad range of texts would reflect relationships of emotional concepts. Study 2 revealed a 1-factor structure, drastically different from the structure in Study 1. The implications from Study 2, however, are limited because of the limited range of literature that was used to create the semantic space in which the words were compared. Overall, the results from these studies suggest that subjective emotional experience should be treated as categorical.
ContributorsOsborne, Elizabeth (Author) / Shiota, Michelle N. (Thesis advisor) / Glenberg, Arthur (Committee member) / Neuberg, Steven (Committee member) / Becker, David V. (Committee member) / Arizona State University (Publisher)
Created2014
Description
Numerous published studies and a meta-analysis suggest that priming religion causes an increase in prosocial behaviors. However, mediating mechanisms of this purported causal relationship have not yet been formally tested. In line with cultural evolutionary theories and their supporting evidence, I test the proposition that public self-awareness mediates the effect of priming religion on prosociality. However, other theories of religion suggest that persons may feel small when perceiving God, and these feelings have predicted prosociality in published research. In line with this, I also test whether a sense of small self and, relatedly, self-transcendent connection, are possible mediators of the religion priming effect on prosociality. In this study, I implicitly prime religion and test whether the above constructs mediate a potential effect on prosocial intentions. Although self-transcendent connection predicted prosocial intentions, the implicit prime affected neither the mediating variables nor prosocial intentions, nor were any significant indirect effects evident. Thus, no causal evidence of mediation was found. In addition, I examined whether God representations moderate the path from implicit religion priming to each proposed mediator. The results suggest that a benevolent God representation moderates the effect of religion priming on self-transcendent connection and that an ineffable God representation moderates the effect of religion priming on sense of small self. Lastly, I tested for mediation with a cross-sectional path model containing religiosity and belief in God as predictors. The results suggest that religiosity, controlling for belief in God, predicts prosociality through self-transcendent connection but belief in God, controlling for religiosity, does not predict prosociality. Implications for the religion priming literature and, more generally, the psychology of religion, are discussed.
ContributorsScott, Matthew J (Author) / Cohen, Adam B. (Thesis advisor) / Shiota, Michelle N. (Committee member) / Johnson, Kathryn A. (Committee member) / Arizona State University (Publisher)
Created2018