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Thursday, August 20, 2020

Relational transgression

Characteristics of jealousy

Jealousy is the result of a relational transgression, such as a partner having a sexual or emotional affair. Jealousy can also be seen as a transgression in its own right, when a partner's suspicions are unfounded. Thus, jealousy is an important component of relational transgressions. There are several types of jealousy. Romantic jealousy occurs when a partner is concerned that a potential rival might interfere with his or her existing romantic relationship. Sexual jealousy is a specific form of romantic jealousy where an individual worries that a rival is having or wants to have sex with his or her partner.

Other forms of jealousy include:

  • Friend jealousy – feeling threatened by a partner's relationships with friends.
  • Family jealousy – feeling threatened by a partner's relationships with family members.
  • Activity jealousy – perceiving that a partner's activities, such as work, hobbies, or school, are interfering with one's relationship.
  • Power jealousy – perceiving that one's influence over a partner is being lost to others.
  • Intimacy jealousy – believing that one's partner in engaging in more intimate communication, such as disclosure and advice seeking, with someone else.

Jealousy is different from envy and rivalry. Envy occurs when people want something valuable that someone else has. Rivalry occurs when two people are competing for something that neither person has.

Experiencing romantic jealousy

Individuals who are experiencing jealous thoughts typically make primary and secondary cognitive appraisals about their particular situation. Primary appraisals involve general evaluations about the existence and quality of a rival relationship. Secondary appraisals involve more specific evaluations about the jealous situation, including possible causes of the jealousy and potential outcomes to the situation. There are four common types of secondary appraisals:

  1. Jealous people assess motives.
  2. Jealous people compare themselves to their rival.
  3. They evaluate their potential alternatives.
  4. Finally, jealous people assess their potential loss.

Jealous individuals make appraisals to develop coping strategies and assess potential outcomes.

Jealous individuals normally experience combinations of emotions, in addition to the aforementioned cognitive appraisals. The most common emotions associated with jealousy are fear and anger; people are fearful of losing their relationship and they are often angry at their partner or rival. Other common negative emotions associated with jealousy are sadness, guilt, hurt, and envy. Sometimes, however, jealousy leads to positive emotions, including increased passion, love, and appreciation.

Relational partners sometimes intentionally induce jealousy in their relationship. There are typically two types of goals for jealousy induction. Relational rewards reflect the desire to improve the relationship, increase self-esteem, and increase relational rewards. The second type of goal, relational revenge, reflects the desire to punish one's partner, the need for revenge, and the desire to control one's partner. The tactic of inducing jealousy may produce unintended consequences, as jealousy often leads to other relational transgressions including violence.

Communicative responses to jealousy

Jealousy can involve a wide range of communicative responses. These responses are based upon the individuals' goals and emotions. The most common of these responses are negative affect expression, integrative communication, and distributive communication. When people want to maintain their relationship, they use integrative communication and compensatory restoration. People who are fearful of losing their relationships typically use compensatory restoration.

Conversely, people who are concerned with maintaining their self-esteem allege that they deny jealous feelings. When individuals are motivated to reduce uncertainty about their partner, they use integrative communication, surveillance, and rival contacts to seek additional information. Communicative responses to jealousy may help reduce uncertainty and restore self-esteem, but they may actually increase uncertainty and negatively impact relationships and self-esteem in some instances. The type of communicative response used is critical.

For example, avoidance/denial may be used to protect one's self-esteem, but it may also result in increased uncertainty and relational dissatisfaction, if the jealous partner is left with lingering suspicions. Similarly, compensatory restoration may improve the relationship in some instances, but it may also communicate low self-esteem and desperation by the jealous individual. Distributive communication, which includes behaviors such as yelling and confrontation, may serve to vent negative emotion and retaliate by making the partner feel bad. This may exacerbate an already negative situation and make reconciliation less likely.

Jealousy and relational satisfaction

Jealousy is generally considered to be a relationship dysfunction, though it may have some positive relational properties. These positive properties can be attained through development of one's ability to manage jealousy in a productive way, so that the jealous individual shows care and concern without seeming overly fearful, aggressive, or possessive. Negative affect expression can be effective if used in conjunction with integrative communication. Compensatory restoration can be effective, but when used in excess, too much can make an individual seem desperate and too eager to please, which can have detrimental effects on the relationships.

Rumination

From the aspect of jealousy, rumination reflects uncomfortable mulling about the security of a relationship. Rumination refers to thoughts that are conscious, recurring, and not demanded by the individual's current environment. Ruminative thoughts occur repetitively and are difficult to eliminate. In the context of relational threats, rumination can be described as obsessive worry about the security of the current relationship. Individuals who ruminate are very likely to respond to jealousy differently from individuals who do not ruminate. Rumination is positively associated with several communicative responses to jealousy (e.g. compensatory restoration, negative affect expression, showing signs of possession, and derogation of competitors) that attempt to strengthen a relationship. Rumination is also associated with responses that are counterproductive. Despite efforts to restore relational intimacy, rumination sustains uncertainty, which thereby forms a cycle where rumination is sustained. Rumination intensifies over time and serves as a constant reminder to the threat to the relationship, resulting in increased negative affect. This negative affect is associated with destructive responses to jealousy including violent communication and violence towards objects. Finally, jealous rumination is associated with relational distress and counterproductive responses to jealousy.

Sex differences in jealous emotions and communication

Women generally experience more hurt, sadness, anxiety, and confusion than men, perhaps because they often blame themselves for the jealous situation. Conversely, men have been found to deny jealous feelings and focus on increasing their self-esteem. Generally speaking, women tend to be more focused on the relationship, while men tend to be more focused on individual concerns. In communicative responses, women tend to use integrative communication, express negative affect, enhance their appearance, and use counterjealousy induction more often than jealous men. Jealous men more often contact the rival, restrict the partner's access to potential rivals, and give gifts and spend money on the partner. Jealous men also engage in dangerous behaviors, such as getting drunk and engaging in promiscuous sex with others. Analysis from an evolutionary perspective would suggest that men focus on competing for mates and displaying resources (e.g., material goods to suggest financial security), while women focus on creating and enhancing social bonds and showcasing their beauty.

Deception

Deception is a major relational transgression that often leads to feelings of betrayal and distrust between relational partners. Deception violates relational rules and is considered to be a negative violation of expectations. Most people expect friends, relational partners, and even strangers to be truthful most of the time. If people expected most conversations to be untruthful, talking and communicating with others would simply be unproductive and too difficult. On a given day, it is likely that most human beings will either deceive or be deceived by another person. A significant amount of deception occurs between romantic and relational partners.

Types

Deception includes several types of communications or omissions that serve to distort or omit the complete truth. Deception itself is intentionally managing verbal and/or nonverbal messages so that the message receiver will believe in a way that the message sender knows is false. Intent is critical with regard to deception. Intent differentiates between deception and an honest mistake. The Interpersonal Deception Theory explores the interrelation between communicative context and sender and receiver cognitions and behaviors in deceptive exchanges.

Five primary forms of deception consist of the following:

  • Lies: Making up information or giving information that is the opposite or very different from the truth.
  • Equivocations: Making an indirect, ambiguous, or contradictory statement.
  • Concealments: Omitting information that is important or relevant to the given context, or engaging in behavior that helps hide relevant information.
  • Exaggeration: Overstatement or stretching the truth to a degree.
  • Understatement: Minimization or downplaying aspects of the truth.

Motives

There are three primary motivations for deceptions in close relationships.

  • Partner-focused motives: Using deception to avoid hurting the partner, helping the partner to enhance or maintain his or her self-esteem, avoid worrying the partner, and protecting the partner's relationship with a third party. Partner-motivated deception can sometimes be viewed as socially polite and relationally beneficial.
  • Self-focused motives: Using deception to enhance or protect their self-image, wanting to shield themselves from anger, embarrassment, or criticism. Self-focused deception is generally perceived as a more serious transgression than partner-focused deception because the deceiver is acting for selfish reasons rather than for the good of the relationship.
  • Relationship-focused motives: Using deception to limit relationship harm by avoiding conflict or relational trauma. Relationally motivated deception can be beneficial to a relationship, and other times it can be harmful by further complicating matters.

Detection

Deception detection between relational partners is extremely difficult, unless a partner tells a blatant or obvious lie or contradicts something the other partner knows to be true. While it is difficult to deceive a partner over a long period of time, deception often occurs in day-to-day conversations between relational partners. Detecting deception is difficult because there are no known completely reliable indicators of deception. Deception, however, places a significant cognitive load on the deceiver. He or she must recall previous statements so that his or her story remains consistent and believable. As a result, deceivers often leak important information both verbally and nonverbally.

Deception and its detection is a complex, fluid, and cognitive process that is based on the context of the message exchange. The Interpersonal Deception Theory posits that interpersonal deception is a dynamic, iterative process of mutual influence between a sender, who manipulates information to depart from the truth, and a receiver, who attempts to establish the validity of the message. A deceiver's actions are interrelated to the message receiver's actions. It is during this exchange that the deceiver will reveal verbal and nonverbal information about deceit. Some research has found that there are some cues that may be correlated with deceptive communication, but scholars frequently disagree about the effectiveness of many of these cues to serve as reliable indicators. Noted deception scholar Aldert Vrij even states that there is no nonverbal behavior that is uniquely associated with deception. As previously stated, a specific behavioral indicator of deception does not exist. There are, however, some nonverbal behaviors that have been found to be correlated with deception. Vrij found that examining a "cluster" of these cues was a significantly more reliable indicator of deception than examining a single cue.

In terms of perceptions about the significance of deceiving a partner, women and men typically differ in their beliefs about deception. Women view deception as a much more profound relational transgression than men. Additionally, women rate lying in general as a less acceptable behavior than men. Finally, women are much more likely to view any act of lying as significant (regardless of the subject matter) and more likely to report negative emotional reactions to lying.

Truth bias

The truth bias significantly impairs the ability of relational partners to detect deception. In terms of deception, a truth bias reflects a tendency to judge more messages as truths than lies, independent of their actual veracity. When judging message veracity, the truth bias contributes to an overestimate of the actual number of truths relative to the base rate of actual truths. The truth bias is especially strong within close relationships. People are highly inclined to trust the communications of others and are unlikely to question the relational partner unless faced with a major deviation of behavior that forces a reevaluation. When attempting to detect deceit from a familiar person or relational partner, a large amount of information about the partner is brought to mind. This information essentially overwhelms the receiver's cognitive ability to detect and process any cues to deception. It is somewhat easier to detect deception in strangers, when less information about that person is brought to mind.

Hurtful messages

Messages that convey negative feelings or rejection lead to emotions such as hurt and anger. Hurtful messages are associated with less satisfying relationships. Intentionally hurtful messages are among the most serious, as perceived by a partner. Unlike physical pain that usually subsides over time, hurtful messages and hurt feelings often persist for a long period of time and be recalled even years after the event. The interpersonal damage caused by hurtful messages is sometimes permanent. People are more likely to be upset if they believe their relational partner said something to deliberately hurt them. Some of the most common forms of hurtful messages include evaluations, accusations, and informative statements.

Feeling devalued is a central component of hurtful messages. Similar to verbally aggressive messages, hurtful messages that are stated intensely may be viewed as particularly detrimental. The cliché "It's not what you say, but how you say it" is very applicable with regard to recipients' appraisals of hurtful messages. Females tend to experience more hurt than males in response to hurtful messages.

Forgiveness

Conceptualizing forgiveness

Individuals tend to experience a wide array of complex emotions following a relational transgression. These emotions are shown to have utility as an initial coping mechanism. For example, fear can result in a protective orientation following a serious transgression; sadness results in contemplation and reflection while disgust causes us to repel from its source. However, beyond the initial situation these emotions can be detrimental to one's mental and physical state. Consequently, forgiveness is viewed as a more productive means of dealing with the transgression along with engaging the one who committed the transgression.

Forgiving is not the act of excusing or condoning. Rather, it is the process whereby negative emotions are transformed into positive emotions for the purpose of bringing emotional normalcy to a relationship. In order to achieve this transformation the offended must forgo retribution and claims for retribution. McCullough, Worthington, and Rachal (1997) defined forgiveness as a, “set of motivational changes whereby one becomes (a) decreasingly motivated to retaliate against an offending relationship partner, (b) decreasingly motivated to maintain estrangement from the offender, and (c) increasingly motivated by conciliation and goodwill for the offender, despite the offender’s hurtful actions”. In essence, relational partners choose constructive behaviors that show an emotional commitment and willingness to sacrifice in order to achieve a state of forgiveness.

Dimensions of forgiveness

The link between reconciliation and forgiveness involves exploring two dimensions of forgiveness: intrapsychic and interpersonal. The intrapsychic dimension relates to the cognitive processes and interpretations associated with a transgression (i.e. internal state), whereas interpersonal forgiveness is the interaction between relational partners. Total forgiveness is defined as including both the intrapsychic and interpersonal components which brings about a return to the conditions prior to the transgression. To only change one's internal state is silent forgiveness, and only having interpersonal interaction is considered hollow forgiveness.

However, some scholars contend that these two dimensions (intrapsychic and interpersonal) are independent as the complexities associated with forgiveness involve gradations of both dimensions. For example, a partner may not relinquish negative emotions yet choose to remain in the relationship because of other factors (e.g., children, financial concerns, etc.). Conversely, one may grant forgiveness and release all negative emotions directed toward their partner, and still exit the relationship because trust cannot be restored. Given this complexity, research has explored whether the transformation of negative emotions to positive emotions eliminates negative affect associated with a given offense. The conclusions drawn from this research suggest that no correlation exists between forgiveness and unforgiveness. Put simply, while forgiveness may be granted for a given transgression, the negative affect may not be reduced a corresponding amount.

Determinants of forgiveness

Predictors of Forgiveness.
Predictors of forgiveness

McCullough et al. (1998) outlined predictors of forgiveness into four broad categories 

  • Personality traits of both partners
  • Relationship quality
  • Nature of the transgression
  • Social-cognitive variables

While personality variables and characteristics of the relationship are preexisting to the occurrence of forgiveness, nature of the offense and social-cognitive determinants become apparent at the time of the transgression.

Personality traits of both partners

Forgivingness is defined as one's general tendency to forgive transgressions. However, this tendency differs from forgiveness which is a response associated with a specific transgression. Listed below are characteristics of the forgiving personality as described by Emmons (2000).

  • Does not seek revenge; effectively regulates negative affect
  • Strong desire for a relationship free of conflict
  • Shows empathy toward offender
  • Does not personalize hurt associated with transgression

In terms of personality traits, agreeableness and neuroticism (i.e., instability, anxiousness, aggression) show consistency in predicting forgivingness and forgiveness. Since forgiveness requires one to discard any desire for revenge, a vengeful personality tends to not offer forgiveness and may continue to harbor feelings of vengeance long after the transgression occurred.

Research has shown that agreeableness is inversely correlated with motivations for revenge and avoidance, as well as positively correlated with benevolence. As such, one who demonstrates the personality trait of agreeableness is prone to forgiveness as well as has a general disposition of forgivingness. Conversely, neuroticism was positively correlated with avoidance and vengefulness, but negatively correlated with benevolence. Consequently, a neurotic personality is less apt to forgive or to have a disposition of forgivingness.

Though the personality traits of the offended have a predictive value of forgiveness, the personality of the offender also has an effect on whether forgiveness is offered. Offenders who show sincerity when seeking forgiveness and are persuasive in downplaying the impact of the transgression will have a positive effect on whether the offended will offer forgiveness.

Narcissistic personalities, for example, may be categorized as persuasive transgressors. This is driven by the narcissist to downplay their transgressions, seeing themselves as perfect and seeking to save face at all costs.[37] Such a dynamic suggests that personality determinants of forgiveness may involve not only the personality of the offended, but also that of the offender.

Relationship quality

The quality of a relationship between offended and offending partners can affect whether forgiveness is both sought and given. In essence, the more invested one is in a relationship, the more prone they are to minimize the hurt associated with transgressions and seek reconciliation.

McCullough et al. (1998) provides seven reasons behind why those in relationships will seek to forgive:

  1. High investment in relationship (e.g., children, joint finances, etc.)
  2. Views relationship as long term commitment
  3. Have high degree of common interests
  4. Is selfless in regard to their partner
  5. Willingness to take viewpoint of partner (i.e. empathy)
  6. Assumes motives of partner are in best interest of relationship (e.g., criticism is taken as constructive feedback)
  7. Willingness to apologize for transgressions

Relationship maintenance activities are a critical component to maintaining high quality relationships. While being heavily invested tends to lead to forgiveness, one may be in a skewed relationship where the partner who is heavily invested is actually under benefitted. This leads to an over benefitted partner who is likely to take the relationship for granted and will not be as prone to exhibit relationship repair behaviors. As such, being mindful of the quality of a relationship will best position partners to address transgressions through a stronger willingness to forgive and seek to normalize the relationship.

Another relationship factor that affects forgiveness is history of past conflict. If past conflicts ended badly (i.e., reconciliation/forgiveness was either not achieved or achieved after much conflict), partners will be less prone to seek out or offer forgiveness. As noted earlier, maintaining a balanced relationship (i.e. no partner over/under benefitted) has a positive effect on relationship quality and tendency to forgive. In that same vein, partners are more likely to offer forgiveness if their partners had recently forgiven them for a transgression. However, if a transgression is repeated resentment begins to build which has an adverse effect on the offended partner's desire to offer forgiveness.

Nature of the transgression

The most notable feature of a transgression to have an effect on forgiveness is the seriousness of the offense. Some transgressions are perceived as being so serious that they are considered unforgivable. To counter the negative affect associated with a severe transgression, the offender may engage in repair strategies to lessen the perceived hurt of the transgression. The offender's communication immediately following a transgression has the greatest predictive value on whether forgiveness will be granted.

Consequently, offenders who immediately apologize, take responsibility and show remorse have the greatest chance of obtaining forgiveness from their partner. Further, self-disclosure of a transgression yields much greater results than if a partner is informed of the transgression through a third party. By taking responsibility for one's actions and being forthright through self-disclosure of an offense, partners may actually form closer bonds from the reconciliation associated with a serious transgression. As noted in the section on personality, repeated transgressions cause these relationship repair strategies to have a more muted effect as resentment begins to build and trust erodes.

Social-cognitive variables

Attributions of responsibility for a given transgression may have an adverse effect on forgiveness. Specifically, if a transgression is viewed as intentional or malicious, the offended partner is less likely to feel empathy and forgive. Based on the notion that forgiveness is driven primarily by empathy, the offender must accept responsibility and seek forgiveness immediately following the transgression, as apologies have shown to elicit empathy from the offended partner. The resulting feelings of empathy elicited in the offended partner may cause them to better relate to the guilt and loneliness their partner may feel as a result of the transgression. In this state of mind, the offended partner is more likely to seek to normalize the relationship through granting forgiveness and restoring closeness with their partner.

Remedial strategies for the offender

Prior sections offered definitions of forgiveness along with determinants of forgiveness from the perspective of the partner who has experienced the hurtful transgression. As noted earlier, swift apologies and utilization of repair strategies by the offender have the greatest likelihood of eliciting empathy from the offended and ultimately receiving forgiveness for the transgression. The sections below address remedial strategies offenders may use to facilitate a state in which the offended more likely to offer forgiveness and seek to normalize the relationship.

Apologies/concessions

Most common of the remedial strategies, an apology is the most straightforward means by which to admit responsibility, express regret, and seek forgiveness. Noted earlier, apologies are most effective if provided in a timely manner and involve a self-disclosure. Apologies occurring after discovery of a transgression by a third party are much less effective. Though apologies can range from a simple, “I’m sorry” to more elaborate forms, offenders are most successful when offering more complex apologies to match the seriousness of the transgression.

Excuses/justifications

Rather than accepting responsibility for a transgression through the form of an apology, a transgressor who explains why they engaged in a behavior is engaging in excuses or justifications. While excuses and justifications aim to minimize blame on the transgressor, the two address blame minimization from completely opposite perspectives. Excuses attempt to minimize blame by focusing on a transgressor's inability to control their actions (e.g., “How would I have known my ex-girlfriend was going to be at the party.”) or displace blame on a third party (e.g., “I went to lunch with my ex-girlfriend because I did not want to hurt her feelings.”) Conversely, a justification minimizes blame by suggesting that actions surrounding the transgression were justified or that the transgression was not severe. For example, a transgressor may justify having lunch with a past romantic interest, suggesting to their current partner that the lunch meeting was of no major consequence (e.g., “We are just friends.”)

Refusals

Refusals are where a transgressor claims no blame for the perceived transgression. This is a departure from apologies and excuses/justifications which involve varying degrees of blame acceptance. In the case of a refusal, the transgressor believes that they have not done anything wrong. Such a situation points out the complexity of relational transgressions. Perception of both partners must be taken into account when recognizing and addressing transgressions. For example, Bob and Sally have just started to date, but have not addressed whether they are mutually exclusive. When Bob finds out that Sally has been on a date with someone else, he confronts Sally. Sally may engage in refusal of blame because Bob and Sally had not explicitly noted whether they were mutually exclusive. The problem with these situations is that the transgressor shows no sensitivity to the offended. As such, the offended is less apt to exhibit empathy which is key towards forgiveness. As such, research has shown that refusals tend to aggravate situations, rather than serve as a meaningful repair strategy.

Appeasement/positivity

Appeasement is used to offset hurtful behavior through the transgressor ingratiating themselves in ways such as promising never to commit the hurtful act or being overly kind to their partner. Appeasement may elicit greater empathy from the offended, through soothing strategies exhibited by the transgressor (e.g., complimenting, being more attentive, spending greater time together). However, the danger of appeasement is the risk that the actions of transgressor will be viewed as being artificial. For example, sending your partner flowers every day resulting from an infidelity you have committed, may be viewed as downplaying the severity of the transgression if the sending of flowers is not coupled with other soothing strategies that cause greater immediacy.

Avoidance/evasion

Avoidance involves the transgressor making conscious efforts to ignore the transgression (also referred to as “silence”). Avoidance can be effective after an apology is sought and forgiveness is granted (i.e., minimizing discussion around unpleasant subjects once closure has been obtained). However, total avoidance of a transgression where the hurt of the offended is not recognized and forgiveness is not granted can result in further problems in the future. As relational transgressions tend to develop the nature of the relationship through drawing of new rules/boundaries, avoidance of a transgression does not allow for this development. Not surprisingly, avoidance is ineffective as a repair strategy, particularly for instances in which infidelity has occurred.

Relationship talk

Relationship talk is a remediation strategy that focuses on discussing the transgression in the context of the relationship. Aune et al. (1998) identified two types of relationship talk, relationship invocation and metatalk.  Relationship invocation involves using the relationship as a backdrop for a discussion of the transgression. For example, “We are too committed to this relationship to let it fail.”, or “Our relationship is so much better than any of my previous relationships.” Metatalk involves discussing the effect of the transgression on the relationship. For example, infidelity may cause partners to redefine rules of the relationship and reexamine the expectations of commitment each partner expects from the other.

Resentment

 From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Resentment 

Facial expressions of bitterness

Resentment (also called ranklement or bitterness) is a complex, multilayered emotion that has been described as a mixture of disappointment, disgust, anger, and fear. Other psychologists consider it a mood or as a secondary emotion (including cognitive elements) that can be elicited in the face of insult and/or injury.

Inherent in resentment is a perception of unfairness (i.e. from trivial to very serious), and is a generalized defense against unfair situations (e.g. relationships or unfavourable circumstances).

The word originates from French "ressentir", re-, intensive prefix, and sentir "to feel"; from the Latin "sentire". The English word has become synonymous with anger, spite, and holding a grudge.

Research

Causes

Resentment can result from a variety of situations involving a perceived wrongdoing from an individual, which are often sparked by expressions of injustice or humiliation. Common sources of resentment include publicly humiliating incidents such as accepting negative treatment without voicing any protest; feeling like an object of regular discrimination or prejudice; envy/jealousy; feeling used or taken advantage of by others; and having achievements go unrecognized, while others succeed without working as hard. Resentment can also be generated by dyadic interactions, such as emotional rejection or denial by another person, deliberate embarrassment or belittling by another person, or ignorance, putting down, or scorn by another person.

It's worth noting that resentment can also develop, and be maintained by: focusing on past grievances (i.e. disturbing memories of hurtful experiences) continuously. or by trying to justify the emotion (i.e. with additional thoughts/feelings). Thus, resentment can occur as a result of the grief process and can be sustained by ruminating.

Function

Resentment has healthy and unhealthy aspects.

Alice MacLachlan writes "What we resent reveals what it is we value, and what we have come to expect (or hope) from others; it may also reveal to what we see ourselves as entitled {to}: that is, how our expectations of our surroundings are organized and measured." Indeed, she goes on to further write that only an amoral person (a person who didn't have values or concern for the well-being of self or others) could not experience resentment.

Resentment can also function to warn against further, future, harmful and unfair situations from occurring again (its focus is on the future). Resentment, used as a form of distrust, has a strong component of self-punishment: "the false appeal of self-punishment is that it seems to keep us safe from future hurt and disappointment", when in reality it is hurting the resenter more (i.e. how we mistreat or distrust others unrelated to the offense, ourselves, etc.).

Resentment has also been conceptualized as a form of protest: "More specifically, resentment protests a past action, that persists as a present threat". The 'present threat' being that the past harmful action(s), makes a claim: that you can be treated this way, or that such treatment is acceptable; It poses a threat, and in resenting it, you challenge that claim (i.e. protest). "Resentment affirms what the {offenders'} act denies"- its harmfulness and the victim's worth. It's worth noting that Pamela Hieronym claims the object of protest is the past event, rather than the offender of the event: claiming that resentment need not develop into malice or a desire for retribution (if resentment is focused on the past harmful situation or event, rather than the person who caused it).

Resentment, when it is unhealthy, can come in the form of: hostile anger with a retaliation motive (i.e. fantasizing about putting someone down, devaluing, or paying someone back for a perceived injury), time duration (which can go on for days, weeks, or even years), or when too many resentments are held; Thus, draining resources, creating stress, and draining positive emotions.

Form

Physical Expression

A pinched and bitter facial expression

Unlike many emotions, resentment does not have physical tags exclusively related to it that telegraph when a person is feeling this emotion. However, physical expressions associated with related emotions such as anger and envy may be exhibited, such as furrowed brows or bared teeth.

Resentment can be self-diagnosed by looking for signs such as the need for emotion regulation, faking happiness while with a person to cover true feelings toward him, or speaking in a sarcastic or demeaning way to or about the person. It can also be diagnosed through the appearance of agitation- or dejection-related emotions, such as feeling inexplicably depressed or despondent, becoming angry for no apparent reason, or having nightmares or disturbing daydreams about a person.

Internal Experience

Resentment is most powerful when it is felt toward someone whom the individual is close to or intimate with. To have an injury resulting in resentful feelings inflicted by a friend or loved one leaves the individual feeling betrayed as well as resentful, and these feelings can have deep effects.

Resentment can have a variety of negative results on the person experiencing it, including touchiness or edginess when thinking of the person resented, denial of anger or hatred against this person, and provocation or anger arousal when this person is recognized positively. It can also have more long-term effects, such as the development of a hostile, cynical, sarcastic attitude that may become a barrier against other healthy relationships; lack of personal and emotional growth; difficulty in self-disclosure; trouble trusting others; loss of self-confidence; and overcompensation.

Chronic resentment (i.e. too many) can also lead to unhealthy symptoms such as: constriction of nerve endings in your muscles (causing chronic, low-grade muscle and back-pain).

Long-lasting (i.e. too long) resentment can cause: destruction of T cell (lowering the immune system), hypertension (which increases the threat of stroke and heart attack), cancer, (drug) addictions, depression, and shortened life span.

Coping

To further compound these negative effects, resentment often functions in a downward spiral. Resentful feelings cut off communication between the resentful person and the person he or she feels committed the wrong, and can result in future miscommunications and the development of further resentful feelings. Because of the consequences they carry, resentful feelings are dangerous to live with and need to be dealt with. Resentment is an obstacle to the restoration of equal moral relations among persons.

Resentment and spite also share a connection of self-harm, yet differ primarily in the way they are expressed. Resentment is unique in that it is almost exclusively internalized, where it can do further emotional and psychological damage but does not strongly impact the person resented. By contrast, spite is exclusively externalized, involving vindictive actions against a (perceived or actual) source of wrong. Spiteful actions can stem from resentful feelings, however.

Psychologist James J. Messina recommends five steps to facing and resolving resentful feelings: (1) Identify the source of the resentful feelings and what it is the person did to evoke these feelings; (2) develop a new way of looking at past, present and future life, including how resentment has affected life and how letting go of resentment can improve the future; (3) write a letter to the source of the resentment, listing offenses and explaining the circumstances, then forgive and let go of the offenses (but do not send the letter); (4) visualize a future without the negative impact of resentment; and (5) if resentful feelings still linger, return to Step 1 and begin again.

Post-traumatic embitterment disorder

Comparison with other emotions

Resentment vs. Anger

Robert C. Solomon, a professor of philosophy at the University of Texas at Austin, places resentment on the same continuum as anger and contempt, and he argues that the differences between the three are that resentment is anger directed toward a higher-status individual; anger is directed toward an equal-status individual; and contempt is anger directed toward a lower-status individual.[17]

Steven Stosny makes an analogy, distinguishing the functions of anger and resentment, as: anger being a fire-extinguisher meant to 'put-out' and prevent immediately harmful situations, from becoming more harmful, while resentment is more like a smoke-alarm: something that is always 'on' (and requires energy and emotions to sustain this alarm-system), and is meant to protect us if, just in case, someone or something harmful from past experience shows up.[3] Resentment and anger differ primarily in the way they are externally expressed. Anger results in aggressive behavior, used to avert or deal with a threat,[18] while resentment occurs once the injury has been dealt and is not expressed as aggressively or as openly.

Another differentiation between anger and resentment, is as follows: anger is about the immediate situation (to back off or submit), whereas resentment is a defensive way to mentally punish (or in the more extreme case, to devalue) yourself, or the remembered offender.[3] Another differentiation is that resentment is rarely (if ever) about a single specific stimulus:[3] even after behavioural changes have been made (i.e. accountability has been addressed) or the stimulus is no longer present (i.e. situation is no longer encountered) resentment can still be present. Whereas anger is triggered by a specific stimulus, and usually reduces in intensity as the stimulus attenuates (or is no longer present).

Comparison with other motivations

Resentment vs. Conviction

An important feature of acting on resentment is that it is against something (i.e. unfairness, injustice, abuse, situations that threaten values or well-being). Whereas, acting on conviction is for something (i.e. justice, well-being of self or others, or any other values held by an individual as important). The distinction is important, when acted upon, because while acting for your deeper values creates actions consistent with your values, acting against things (or people) you do not value does not necessarily lead to actions that are consistent with your deeper values (i.e. retribution, murder).[3] Self-reflection can help determine which of the two you are acting on, by stating why the behavior is consistent with your deeper values: if your answer represents conviction, it will reflect your deeper values; if it is resentful it will devalue someone or something.[3]

Philosophical perspectives

  • Scheler considered resentment as the product of weakness and passivity.[19]
  • Nietzsche saw resentment as an ignoble emotion underlying Rousseau-esque Romanticism - "for under all romanticism lie the grunting and greed of Rousseau's instinct for revenge".[20]
  • Philosopher Robert C. Solomon wrote extensively on the emotion of resentment and its negative effects on those who experience it. Solomon describes resentment as the means by which man clings to his self-respect. He wrote that it is in this moment when humanity is at its lowest ebb.[citation needed]

Ressentiment

Religious perspectives

Modern culture

The Alcoholics Anonymous organization cites resentment as the number one offender, and one of the greatest threats to an alcoholic. Several of the Twelve Steps (step 4 inventory, step 5 inventory review, step 6 asking the fear to be removed, step 7 asking the shortcoming to be removed, step 8 creation of a list detailing any wrongdoing done, and step 9 actively seeking to make amends) of AA involve identifying and dealing with resentment as part of the path toward recovery, including acknowledging one's own role in resentment and praying for the resentment to be taken away. The inventory that AA suggests for dealing with recovering from resentments is to first inventory the resentment by identifying what person, organization, idea or thing is the source of the resentment, then to identify why it is that thing is causing the resentment and what fear is underlying the conflict. Finally, removing the other person entirely, one must ask himself/herself what is my own part in this play? The book Alcoholics Anonymous then recommends following through with more action.

Resentment can also play a role in racial and ethnic conflicts. Resentment is cited as having infected the structure of social value, and is thus a regular catalyst in conflicts sparked by inequality. It can also be one of the emotions experienced during class conflict, particularly by the oppressed social class.

Literary examples

  • The writer Norman Douglas confessed to a habit of borrowing money, like D. H. Lawrence; but unlike Lawrence Douglas was able to hide "the primary reaction: resentfulness…. We object to being patronized; it makes us resentful".
  • Sociologist Zygmunt Bauman discusses resentment: "Both Nietzsche and Scheler point to ressentiment as a major obstacle to loving the Other as thyself. (While they wrote in German, they used the French term ressentiment, the complex meaning of which is less than perfectly conveyed by the more straightforward English term "resentment"."

Repentance

From Wikipedia, the free encyclopedia

Repentance is the activity of reviewing one's actions and feeling contrition or regret for past wrongs, which is accompanied by commitment to and actual actions that show and prove a change for the better. In Judaism and Christianity it is often defined as an action, turning away from self-serving activities and turning to God, to walk in his ways. 

In modern times, it is generally seen as involving a commitment to personal change and the resolve to live a more responsible and humane life. In other words, being sorry for one's misdeeds. It can also involve sorrow over a specific sin or series of sins that an individual feels guilt over, or conviction that he or she has committed. The practice of repentance plays an important role in the soteriological doctrines of Judaism, Christianity, and Islam. Analogous practices have been found in other world religions as well. In religious contexts, it often involves an act of confession to God or to a spiritual elder (such as a monk or priest). This confession might include an admission of guilt, a promise or intent not to repeat the offense, an attempt to make restitution for the wrong, or in some way reverse the harmful effects of the wrong where possible.

Etymology

In Biblical Hebrew, the idea of repentance is represented by two verbs: שוב shuv (to return) and נחם nacham (to feel sorrow). In the New Testament, the word translated as 'repentance' is the Greek word μετάνοια (metanoia), "after/behind one's mind", which is a compound word of the preposition 'meta' (after, with), and the verb 'noeo' (to perceive, to think, the result of perceiving or observing). In this compound word, the preposition combines the two meanings of time and change, which may be denoted by 'after' and 'different'; so that the whole compound means: 'to think differently after'. Metanoia is therefore primarily an after-thought, different from the former thought; a change of mind and change of conduct, "change of mind and heart", or, "change of consciousness". metanoia: change of mind, repentance Original Word: μετάνοια, ας, ἡ Part of Speech: Noun, Feminine Transliteration: metanoia Phonetic Spelling: (met-an'-oy-ah) Short Definition: repentance, a change of mind Definition: repentance, a change of mind, change in the inner man, a change of direction.

Abrahamic religion

The doctrine of repentance as taught in the Bible is a call to persons to make a radical turn from one way of life to another. The repentance (metanoia) called for throughout the Bible is a summons to a personal, absolute and ultimate unconditional surrender to God as Sovereign. Though it includes sorrow and regret, it is more than that. It is a call to conversion from self-love, self-trust, and self-assertion to obedient trust and self-commitment to now live for God and his purposes. It is a change of mind that involves a conscious turning away from wrong actions, attitudes and thoughts that conflict with a Godly lifestyle and biblical commands, and an intentional turning toward doing that which the Bible says pleases God. In repenting, one makes a complete change of direction (180° turn) toward God. The words "repent," "repentance," and "repented" are mentioned over 100 times in the Bible.

Repentance typically requires an admission of guilt for committing a wrong or for omitting to do the right thing; a promise or resolve not to repeat the offense; an attempt to make restitution for the wrong, or in some way to reverse the harmful effects of the wrong or the omission where possible.

Judaism

Ezekiel 14:6 says, "Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations."

Rabbinic Jewish literature contains extensive discussions on the subject of repentance. Many rabbinic sources state that repentance is of paramount importance to the existence of this world, so that it was one of the seven provisions which God made before the Creation. "The Holy One, blessed be His name, said to Elijah, 'Behold, the precious gift which I have bestowed on my world: though a man sins again and again, but returns in penitence, I will receive him.' " "Great is repentance: it brings healing into the world"; "it reaches to the throne of the Lord";[Hosea 14:2,5] "it brings redemption";[Isaiah 59:20] "it prolongs man's life";[Ezekiel 18:21] Talmud Yoma 86a). "Repentance and works of charity are man's intercessors before God's throne". Sincere repentance is equivalent to the rebuilding of the Temple, the restoration of the altar, and the offering of all the sacrifices.

Sincere repentance is manifested when the same temptation to sin, under the same conditions, is ever after resolutely resisted. "He that confesses his sin and still clings to it is likened to a man that holds in his hand a defiling object; though he batheth in all the waters of the world he is not cleansed; but the moment he casteth the defiling object from him a single bath will cleanse him, as it is said: 'Whosoever confesses and forsakes them [his sins] shall have mercy' ".[Prov. 28:13]

According to Jewish doctrine, repentance is the prerequisite of atonement. Yom Kippur, the day of atonement, derives its significance only from the fact that it is the culmination of the ten penitential days with which the Jewish religious year begins; and therefore it is of no avail without repentance. Though man ought to be penitent every day, the first ten days of every year are the acceptable time announced by the prophet Isaiah: "Seek the Lord while he may be found, call upon him while he is near".

Repentance and the Day of Atonement only absolve one from sins committed against God; from sins against another person they absolve only when restitution has been made and the pardon of the offended party has been obtained.

No one need despair on account of his or her sins, for every penitent sinner is graciously received by God.[Jeremiah 31:9] Jewish doctrine holds that it is never too late, even on the day of death, to return to God with sincere repentance for "as the sea is always open for every one who wishes to cleanse himself, so are the gates of repentance always open to the sinner". Jewish doctrine states that the hand of God is continually stretched out to receive a sinner. One view in the Talmud holds that a repentant sinner attains a more exalted spiritual eminence than one who has never sinned. It is a sin to taunt a repentant sinner by recalling their former sinful ways.

Repentance occupies a prominent position in all the ethical writings of the Middle Ages. Bahya ibn Paquda devotes a special section to it in his 'Hovot ha-Levavot", "Gate of Repentance." Maimonides devotes the last section of "Sefer ha-Madda'" in his Mishneh Torah to the subject. One of the most significant medieval works on Repentance is "Shaarei Teshuva," the "Gates of Repentance" by Rabbeinu Yona of Gerona.

In the Hebrew Bible, repentance generally leads to salvation. In some cases, individuals or nations repent of their sins and are spared God's judgment. Sometimes the punishment avoided is destruction in this life, and sometimes it is damnation. In the Book of Jonah, the prophet initially chose to disobey God's command, and then he repented and became obedient. However, Jonah returned to disobedience when he hoped for the destruction of the city of Nineveh. The Hebrew term teshuvah (lit. "return") is used to refer to "repentance". This implies that transgression and sin are the natural and inevitable consequence of man's straying from God and his laws, and that it is man's destiny and duty to be with God. The Bible states that God's loving-kindness is extended to the returning sinner.

The Torah (five books of Moses) distinguishes between offenses against God and offenses against man. In the first case, the manifestation of repentance consists in: (1) Confession of one's sin before God,[Lev. 5:5] [Num. 5:7] the essential part being a solemn promise and firm resolve not to commit the same sin again. (2) Making certain prescribed offerings.[Lev. 5:1-20] Offenses against man require, in addition to confession and sacrifice, restitution in full of whatever has been wrongfully obtained or withheld from one's fellow man, with one-fifth of its value added thereto.[Lev. 5:20-26] If the wronged man has died, restitution must be made to his heir; if he has no heir, it must be given to the priest who officiates at the sacrifice made for the remission of the sin.[Num. 5:7-9]

There are other manifestations of repentance mentioned in the Bible. These include pouring out water, which symbolizes the pouring out of one's heart before God; prayer self-affliction, as fasting; wearing sackcloth; sitting and sleeping on the ground. However, the Prophets disparaged all such outer manifestations of repentance, insisting rather on a complete change of the sinner's mental and spiritual attitude.[Hosea 14:1-2] "Rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and full of compassion, slow to anger and plenteous in mercy, and repenteth him of the evil".[Joel 2:13] In Isaiah 55:7, the Bible states that repentance brings pardon and forgiveness of sin. Apart from repentance, no other activities, such as sacrifices or religious ceremonies can secure pardon and forgiveness of sin.

Christianity

In the New Testament, one of many examples of repentance in the New Testament can be found in the parable of the prodigal son found in Luke 15:11ff. Other instances of repentance included water baptism and restitution.

Repentance appears prominently in the Scriptures. See the description of repentance in the Hebrew Bible above for repentance in the Old Testament. In the New Testament, the first command that Jesus gave was to repent.[Matthew 4:17] He thus repeated the message of John the Baptist.[Matthew 3:2] Jesus sent out disciples who "proclaimed that people should repent".[Mark 6:12] In his Pentecost sermon, Peter the Apostle called on people to repent,[Acts 2:38] an appeal he repeated in his sermon at the Beautiful Gate of the Temple: "Repent therefore, and return again to God, that your sins may be blotted out".[Acts 3:19] Paul the Apostle likewise testified "both to Jews and to Greeks of repentance toward God"[Acts 20:21] and said that "The times of ignorance God overlooked, but now he commands all people everywhere to repent".[Acts 17:30]

The Greek word used for repentance in the New Testament is μετάνοια (metanoia), and the Greek verb for "to repent" is μετανοῶ, contracted from μετανο-έω (metano-eo), as in Mark's account of the initial preaching of Jesus: "The time is fulfilled, and the kingdom of God has come near; repent, and trust in the good news."

In English, the prefix meta can indicate "beyond, about", as "meta-economics" or "meta-philosophy" (see meta), inspired by the non-Greek use of the word "metaphysics", which in Greek was just the title of a work of Aristotle, the Metaphysics, so named simply because in the customary ordering of the works of Aristotle it was the book following the Physics; the Greek word thus meant nothing more than "[the book that comes] after [the book entitled] Physics". In Greek, composite words that have μετα- (meta-) as the initial element are most frequently used "of change of place, condition, plan, etc.", as in the English word "metamorphosis". Even in a non-religious context, the Greek word μετάνοια (metanoia), in particular, meant "change of mind or heart, repentance" or, in rhetoric, "afterthought, correction".

Protestantism

Lutheran
Martin Luther's 1534 bible

The Augsburg Confession, (known in Latin as Confessio Augustana), is the primary confession of faith used in the Lutheran Church. It is one of the most important documents of the Protestant Reformation. It divides repentance into two parts:

  • "One is contrition, that is, terrors smiting the conscience through the knowledge of sin;"
  • "The other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."
Calvinism

In the Calvinist tradition within Protestantism, there is a threefold idea involved in true repentance. The Protestant reformer John Calvin wrote that repentance "may be justly defined to be a true conversion of our life to God, proceeding from a serious fear of God, and consisting in the mortification of the flesh and of the old man, and in the vivification of the Spirit.” He further said that "it will be useful to amplify and explain the definition we have given; in which there are three points to be particularly considered".

John Calvin at 53 in an engraving by René Boyvin.

In the first place, when we call repentance 'a conversion of the life to God', we require a transformation, not only in the external actions, but in the soul itself; which, after having put off the old nature, should produce the fruits of actions corresponding to its renovation....

In the second place, we represented repentance as proceeding from a serious fear of God. For before the mind of a sinner can be inclined to repentance, it must be excited by the knowledge of the Divine judgment.

It remains for us, in the third place, to explain our position, that repentance consists of two parts—the mortification of the flesh and the vivification of the spirit.... Both these branches of repentance effects our participation of Christ. For if we truly partake of his death, our old man is crucified by its power, and the body of sin expires, so that the corruption of our former nature loses all its vigor.... If we are partakers of his resurrection, we are raised by it to a newness of life, which corresponds with the righteousness of God." [Quotes from A Compend of the Institutes of the Christian Religion by John Calvin edited by Hugh T. Kerr, The Westminster Press-Philadelphia 1939.]

Islam

The word tawbah (repentance) in Arabic literally means 'to return', and is mentioned in the Quran. In an Islamic context, it refers to the act of leaving what Allah has prohibited and returning to what he has commanded. The act of repentance can redeem the sins and give the opportunity to go to heaven:

O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things." [At-Tahriim 66:8]

Although repentance is considered as one act that can be used for cleansing the sins, the Quran notes that all of the sins are forgiven with or without repentance except the state of Shirk, i.e. the act of worshiping another deity besides Allah. The believing person must repent for shirk sin and seek the forgiveness of Allah. Two verses are giving comments regarding Shirk, An-Nisaa 4:48 and 4:116.

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [An-Nisaa 4:48]

Islam does not accept the concept of original sin; instead, it teaches that a person is born in a state of innocence and pure belief. The person remains in that state of sinlessness until reaching the age of puberty, after which he is accountable for his sins.

Buddhism

The Buddha considered shame over doing wrong (Pali: hiri) and fear of the consequences of wrongdoing (Pali:otappa) as essential safeguards against falling into evil ways and further as extremely useful in the path of purification. Also recommended was the regular practice of self-assessment or wise reflection (Pali: yoniso manasikara) on one's own actions in relation to others and the bigger picture.

In Mahayana Buddhism, one of the most common repentance verses used for reflection is Samantabhadra's Repentance Verse taken from Chapter 40 of the Flower Adornment Sutra:

 For all the evil deeds I have done in the past
 Created by my body, mouth, and mind,
 From beginningless greed, anger, and delusion,
 I now know shame and repent of them all. 

Hawaiian tradition

Hoʻoponopono (ho-o-pono-pono) is an ancient Hawaiian practice of reconciliation and forgiveness, combined with (repentance) prayers. Similar forgiveness practices were performed on islands throughout the South Pacific, including Samoa, Tahiti and New Zealand. Traditionally hoʻoponopono is practiced by healing priests or kahuna lapaʻau among family members of a person who is physically ill. Modern versions are performed within the family by a family elder, or by the individual alone.

Remorse

From Wikipedia, the free encyclopedia

The Remorse of Orestes (1862), by William-Adolphe Bouguereau

Remorse is a distressing emotion experienced by an individual who regrets actions which they have done in the past  that deem to be shameful, hurtful, or wrong. Remorse is closely allied to guilt and self-directed resentment. When a person regrets an earlier action or failure to act, it may be because of remorse or in response to various other consequences, including being punished for the act or omission. People may express remorse through apologies, trying to repair the damage they've caused, or self-imposed punishments.

In a legal context, the perceived remorse of an offender is assessed by Western justice systems during trials, sentencing, parole hearings, and in restorative justice. However, there are epistemological problems with assessing an offender's level of remorse.

A person who is incapable of feeling remorse is often diagnosed with antisocial personality disorder, as characterized in the DSM IV-TR. In general, a person needs to be unable to feel fear, as well as remorse, in order to develop psychopathic traits. Legal and business professions such as insurance have done research on the expression of remorse via apologies, primarily because of the potential litigation and financial implications.

Studies on apologizing

Two studies on apologising are "The Five Languages of Apology" by Gary Chapman and Jennifer Thomas and "On Apology" by Aaron Lazare. These studies indicate that effective apologies that express remorse typically include a detailed account of the offense; acknowledgment of the hurt or damage done; acceptance of the responsibility for, and ownership of, the act or omission; an explanation that recognises one's role. As well, apologies usually include a statement or expression of regret, humility, or remorse; a request for forgiveness; and an expression of a credible commitment to change or a promise that it will not happen again. Apologies may also include some form of restitution, compensation or token gesture in line with the damage that one has caused. John Kleefeld has encapsulated this into "four Rs" that typically make for a fully effective apology: remorse, responsibility, resolution and reparation.[5] When an apology is delayed, for instance if a friend has been wronged and the offending party does not apologise, the perception of the offense can compound over time. This is sometimes known as compounding remorse. Compunction refers to the act of actively expressing remorse, usually requiring the remorseful individual to physically approach the person to whom he is expressing regret.

Falsified expressions

In a study led by Leanne ten Brinke, a professor at the University of British Columbia, participants' genuine and falsified emotions were studied to investigate behavioral and facial cues. Brinke and others found a significant difference in the presence of facial expressions in real and false remorse. With falsified emotions of remorse, they found that the participants experienced a greater range of emotions, which are close to genuine feelings, while deceptive descriptions of remorse were associated with positive emotions, such as happiness and surprise. The positive emotions felt by participants demonstrating a deceptive description of remorse are likely due to the leakage of genuine feelings from incomplete deception. Brinke and others established that participants appeared surprised because they could only raise their eyebrows when trying to appear sad, which then caused the participants to feel embarrassed, feel genuine happiness, and let a smile slip. In contrast to deceptive and falsified accounts, genuine accounts were expressed with fewer emotions. Participants showing deceptive or falsified emotions overcompensated their emotional performance. Genuine negative feelings of remorse leaked by the lower face were immediately covered up with a neutral expression. Brinke recorded a small number of body language and verbal cues for deceptive participants; instead, she recorded a large number of speech hesitations that cued deceptive and falsified accounts of remorse. Current findings of deceptive and falsified remorse have a practical use for measuring the veracity of remorseful displays for judges, jurors, parole officers, and psychologists when sentencing offenders.

Psychopathy

Psychopathic individuals are best known for their flagrant disregard for social and moral norms. Psychopaths have dysfunctional personal relationships, characterized by violence, exploitation, and philandering. Emotionally, they are incapable of feeling guilt or empathy, they respond abnormally to fear and pain, and other emotions are shallow compared to population norms. Psychopaths refuse to adopt social and moral norms because they are not swayed by the emotions, such as guilt, remorse, or fear of retribution, that influence other human beings.

Human societies tend to value remorse; conversely, a person who exhibits a lack of remorse is often perceived in a negative light. It is widely accepted that remorse is the proper reaction to misconduct. Remorse may originate in from either actual or contrived regret for the misconduct that results in being caught or causing harm. Research has shown that the facial expressions of offenders on trial affect the jury's attitude and, in turn, the sentencing decision. While remorse may present guilt that may influence a jury's decision, a lack of remorse influences the jury even more because it is one trait of psychopathy.

Psychopathy represents a configuration of traits that are missing within a person's personality, such as a lack of empathy and remorse. Knowledge of psychopathic traits has been shown to affect how jurors perceive adult and juvenile offenders. Assessments of psychopathy are introduced to direct a relatively wide variety of questions in the legal system, so investigators have started examining the effects of psychopathy evidences. Through simulations in studies by John Edens, who is a psychology professor at Texas A&M University, data suggests that attributing psychopathic traits to adult and juvenile offenders can have a noticeable negative effect on how these individuals are viewed by others. Remorselessness, a key feature of psychopathy, proves to be a strong predictor of juror attitudes. In the study by John Edens, a pool of offenders were labeled as either having a "disorder" condition or having "no disorder." Those labeled as "disorder" were given death verdicts by mock jurors. In the study, traits, such as callousness, remorselessness, and superficial charm, were a strong predictor of negative consequences for the offenders. This study found that remorselessness has the largest effect on the mock jurors' opinions of the "disorder" offenders and it explains support for the death sentence. The results of this study suggest that free of mental health testimonies, perceptions of a defendant's personality traits may have serious implications in the sentencing decisions of a capital case.

Forgiveness

The perception of remorse is essential to an apology, and the greater the perception of remorse the more effective the apology. An effective apology reduces negative consequences and facilitates cognitive and behavioral changes associated with forgiveness. With empathy as the mediator between apologies and forgiveness and remorse as the essential part to an apology, one can expect empathy to mediate perceived remorse forgiveness. Remorse may signal that one is suffering psychologically because of one's negative behavior, which leads to empathy from the victim, who may then express forgiveness. In a study by James Davis and Greg Gold, 170 university students filled out questionnaires about forgiveness within interpersonal relationships. Davis and Gold's findings suggest that when a victim perceives an apology to be remorseful, then they believe the negative behavior will not occur again, and they will be more willing to forgive the perpetrator.

Versus self-condemnation

Remorse is closely linked with the willingness to humble oneself and to repent for one's misdeeds. Remorse is not as such when defined through the view of self-condemnation. Self-condemnation, more so than remorse, is said to be associated with poor psychological well-being. Remorse captures feelings of guilt, regret, and sorrow. Forgiveness does not eliminate all negative feelings, but it may entail the reduction of bitter and angry feelings, not feelings of disappointment, regret, or sorrow. A study by Mickie Fisher found that people who forgive themselves for serious offenses may continue to harbor remorse or regret. In contrast to remorse, self-condemnation reflects a more global, negative, severe stance toward oneself. Remorse may convey a sense of sorrow, while self-condemnation suggests the kind of loathing and desire for punishment that characterizes interpersonal grudges. Fisher suggests that self-forgiveness does not necessarily require one to get rid of feelings or regret or remorse. Based on the study by Fisher, self-forgiveness seems to relate more closely to self-condemnation and not remorse. When trying to convince people to forgive themselves, it is crucial not to erase the potentially adaptive feelings of remorse along with the more destructive self-condemnation. People can grow and experience prosocial behaviors once they accept responsibility for their own transgressions. For genuine self-forgiveness, one must first accept responsibility for their offenses and not rush to rid themselves of guilty feelings.

Buyer's remorse

Purchases can be divided into two different categories: material or experiential. A material good is made to be kept in the buyer's possession, while an experiential good provides the buyer with life experience. A material good provides the buyer with a more enduring pleasure compared with an experiential, as these two purchases also result in different types of regret. While experiential purchases bring about regrets of a missed opportunity, material purchases result in buyer's remorse, which means that a person dwells on how their material purchase measure up to other purchases they could have made and how it compares with other people's purchases. These comparisons diminish satisfaction from the original purpose. Past research explains that regrets of action are intense, but only in the short term, while regrets of inaction gains intensity over time and dominates people's experience. Major life choices, such as marriage, jobs, and education, are often the focus of regret. Everyday experience suggests that everyday decisions are the most frequent causes of regret. Marketing directors know the effects of buyer's remorse, and use it to their advantage when planning marketing strategies. The regret felt over choosing a material over an experiential purchase depends on the pain of the factors underlying the purchase. Based on research by Thomas Gilovich and Emily Rosenzwig, material purchases are more likely to lead to regret, while experiential purchases give the buyer more satisfaction even over time.

Wednesday, August 19, 2020

Unconditional love

From Wikipedia, the free encyclopedia
 
Mother's love is said to be the best example for unconditional love
Unconditional love is known as affection without any limitations, or love without conditions. This term is sometimes associated with other terms such as true altruism or complete love. Each area of expertise has a certain way of describing unconditional love, but most will agree that it is that type of love which has no bounds and is unchanging. 

In Christianity, this concept is hypothetical because Hell exists. The worldly meaning, implies no condition can keep you from heaven, which is simply not the case. Unconditional love is often misunderstood, as there is a perceived punishment for iniquities, however God’s love is eternal and unconditional as absolutely anyone can receive its saving power. Now Charity or Christian Love is the closest type of love to God's love, that mankind can display, as mankind is flawed to its very nature. Four Loves; affection, friendship, eros, and charity. In ethology, or the study of animal behavior, unconditional love would refer to altruism which in turn refers to the behavior by individuals that increases the fitness of another while decreasing the fitness of the individual committing the act. In psychology, unconditional love refers to a state of mind in which one has the goal of increasing the welfare of another, despite any evidence of benefit for oneself. The term is also widely used in family and couples counseling manuals.

Conditional love

Some authors make a distinction between unconditional love and conditional love. In conditional love, love is 'earned' on the basis of conscious or unconscious conditions being met by the lover, whereas in unconditional love, love is "given freely" to the loved one "no matter what". Loving is primary. Conditional love requires some kind of finite exchange, whereas unconditional love is seen as infinite and measureless. 

Unconditional love should not be confused with unconditional dedication: unconditional dedication or "duty" refers to an act of the will irrespective of feelings (e.g. a person may consider they have a duty to stay with someone); unconditional love is an act of the feelings irrespective of will.

Unconditional love separates the individual from her or his behaviors. However, the individual may exhibit behaviors that are unacceptable in a particular situation.

Humanistic psychology

Humanistic psychologist Carl Rogers spoke of an unconditional positive regard and dedication towards one single support. Rogers stated that the individual needed an environment that provided them with genuineness, authenticity, openness, self-disclosure, acceptance, empathy, and approval.

Also Abraham Maslow supported the unconditional love perspective by saying that in order to grow, an individual had to have a positive perspective of themselves. In Man's Search For Meaning, Logotherapist and Holocaust Survivor Viktor Frankl draws parallels between the human capacity to love unconditionally and living a meaningful life. Frankl writes, "Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the essence of another human being unless he loves him. [...] Furthermore, by his love, the loving person enables the beloved person to actualize ... potentialities." For Frankl, unconditional love is a means by which we enable and reach human potential.

Neurological basis

There has been some evidence to support a neural basis for unconditional love, showing that it stands apart from other types of love.

In a study conducted by Mario Beauregard and his colleagues, using an fMRI procedure, they studied the brain imaging of participants who were shown different sets of images either referring to "maternal love" (unconditional love) or "romantic love". Seven areas of the brain became active when these participants called to mind feelings of unconditional love. Three of these were similar to areas that became active when it came to romantic love. The other four active parts were different, showing certain brain regions associated with rewarding aspects, pleasurable (non sexual) feelings, and human maternal behaviors are activated during the unconditional love portions of the experiment. Through the associations made between the different regions, results show that the feeling of love for someone without the need of being rewarded is different from the feeling of romantic love.

Along with the idea of "mother love", which is commonly associated with unconditional love, a study found patterns in the neuroendocrine system and motivation-affective neural system. Using the fMRI procedure, mothers watched a video of themselves playing with their children in a familiar environment, like home. The procedure found part of the amygdala and nucleus accumbens were responsive on levels of emotion and empathy. Emotion and empathy (compassion) are descriptives of love, therefore it supports the idea that the neural occurrences are evidence of unconditional love.

Religious perspective

Christianity

In Christianity, the term "unconditional love" may be used to indicate God's love for a person irrespective of that person's love for God. The term is not explicitly used in the Bible, and advocates for God's conditional or unconditional love, using different passages or interpretations to support their point of view, are both encountered. The civil rights leader Martin Luther King Jr. was quoted as saying "I believe that unarmed truth and unconditional love will have the final word in reality".

The main use of "unconditional" in Christianity is the assertion "That God so loved the world..." In other words, God loves the world enough to suffer for us without preconditions. There is then the postcondition of actually accepting that Grace. 

The two together are not fundamentally different from psychology's unconditional positive regard with the added proviso that some actions are inherently flawed and that only God knows the true nature and consequence of our actions. However, psychology's unconditional positive regard allows one to fail utterly since the psychologist can not demand that we take care of the whole world since the psychologist has no fundamentally better idea of how to do that than the patient does. 

The consequence is that we need to be in a relationship with God who does know how. However, this view is not particularly supported by scriptures found in the Bible. Jesus himself said that receiving his love is based on conditions, specifically the condition of following his commandments (example at John chapter 15 verses 10 and 14). Other conditions are found throughout the Bible.

Buddhism

In Buddhism one of the most important concepts is called Bodhicitta. There are two kinds of Bodhicitta. They are Relative and Absolute Bodhicitta. 

In Relative Bodhicitta one learns about the desire to gain the understanding of unconditional love, which in Buddhism is expressed as Loving-Kindness and Compassion. The point is to develop Bodhicitta for all living (sentient) beings.

Absolute Bodhicitta is a more esoteric Tantric Teaching. Understanding the principle of Loving-Kindness and Compassion is expressed when one treats all living beings as if one was or had been (in former lives) their own mother. One's mother will do anything for the benefit of her child. The most loving of all relationships may be that between a mother and her child. Of course if all beings treated all other living beings as they would their own child then there would be much less enmity in this world. 

The importance of this cannot be overstated. At every moment one has the opportunity to make a choice how to act, and to be completely mindful of one's actions means that in every interaction with another being one will consciously act with Loving-Kindness and Compassion toward every other being no matter what the nature of that interaction.

Hinduism

Hinduism and Buddhism, the Sanskrit word Bhakti is apparently used by some to refer to the concept of unconditional love, even though its root meaning seems to be "participate". Bhakti or Bhakthi is unconditional religious devotion of a devotee in worship of a divine.

Islam

In Islamic belief, unconditional love can only be directed to Allah. The highest spiritual attainment in Islam is related to the love of God. "Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of Faith are overflowing in their love for God."
O lovers! The religion of the love of God is not found in Islam alone.
In the realm of love, there is neither belief, nor unbelief.
In Islamic Sufism, unconditional love is the basis for the divine love Ishq-e-Haqeeqi, elaborated by many great Muslim saints to date. Prominent mystics explain the concept in its entirety and describe its hardcore reality.

Rabia of Basra was the one who first set forth the doctrine of Divine Love known as Ishq-e-Haqeeqi and is widely considered to be the most important of the early renunciants, one mode of piety that would eventually become labeled as Sufism.

She prayed:
"O Lord, if I worship You because of Fear of Hell,
then burn me in Hell;
If I worship You because I desire Paradise,
then exclude me from Paradise;
But if I worship You for Yourself alone,
then deny me not your Eternal Beauty.
Ishq itself means to love God selflessly and unconditionally. For Rumi, 'Sufism' itself is Ishq and not the path of asceticism (zuhd). According to Sultan Bahoo, Ishq means to serve God unconditionally by devoting one's entire life to Him and asking no reward in return.

Other religions

Neopaganism in general, and Wicca in particular, commonly use a traditional inspirational text, Charge of the Goddess, which affirms that the Goddess's "law is love unto all beings".

Mohism, China c. 500BCE, bases its entire premise on the supremacy of such an element, comparing one's duty to the indiscriminate generosity of "The Sky", or "Heaven", in contrast to Confucianism which based its model of society on family love and duty. Later schools engaged in much debate on exactly how unconditional one could be in actual society. (cf "...who is my neighbour?" in "The Good Samaritan" story of Jesus of Nazareth )

Unitarian Universalism, though not having a set religious creed or doctrine, generally accepts the belief that all human begins are worthy and in need of unconditional love though charity in the community and spiritual understanding. The Unitarian Universalist Association explicitly argues this in the Seven Principles, where the "inherent worth and dignity" of all humans is a regularly-cited source arguing for unconditional love.

Introduction to entropy

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