Results for ' proactive guilt'

987 found
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  1.  29
    Nietzsche’s critique of guilt.Avery Snelson - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    In several contexts Nietzsche claims that he wants to free humanity of the affect of guilt. He also argues that we are not ultimately responsible for who we are or what we do because libertarian free will is a false belief invented for the purpose of legitimizing judgments of guilt. Combining these related threads of argument, we arrive at what would seem to be an uncontroversial conclusion: Nietzsche does not think guilt is an apt response to wrongdoing, (...)
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  2. Editorial 123 guilt, aspiration and the free self.In Guilt & Summaries of Selected Works - 1969 - Humanitas 5 (2):121.
     
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  3. Stephen Holmes.Liberal Guilt - 1988 - In J. Donald Moon (ed.), Responsibility, Rights, and Welfare: The Theory of the Welfare State. Westview Press. pp. 77.
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  4. Guilt Without Perceived Wrongdoing.Michael Zhao - 2020 - Philosophy and Public Affairs 48 (3):285-314.
    According to the received account of guilt in the philosophical literature, one cannot feel guilt unless one takes oneself to have done something morally wrong. But ordinary people feel guilt in many cases in which they do not take themselves to have done anything morally wrong. In this paper, I focus on one kind of guilt without perceived wrongdoing, guilt about being merely causally responsible for a bad state-of-affairs. I go on to present a novel (...)
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  5. Guilt: The Debt and the Stain.Samuel Reis-Dennis - manuscript
    Abstract: Contemporary analytic philosophers of the “reactive attitudes” tend to share a simple conception of guilt as “self-directed blame”—roughly, an “unpleasant affect” felt in combination with, or in response to, the thought that one has violated a moral requirement, evinced substandard “quality of will,” or is blameworthy. I believe that this simple conception is inadequate. As an alternative, I offer my own theory of guilt’s logic and its connection to morality. In doing so, I attempt to articulate (...)’s defining thought or proposition through an extended investigation and analysis of guilt’s many competing metaphors, which I trace from the Hebrew Bible to the New Testament to Shakespeare to contemporary vernacular. My interpretation of this literary genealogy offers a way to understand guilt’s seemingly disparate metaphors in terms of a single master-image that illuminates our self-conceptions and our relationship to morality. I conclude by making a very brief start toward a moral vindication of guilt against the backdrop of Nietzschean and Freudian analyses that explicitly call guilt’s place in a healthy social and personal life into question. I suggest that once guilt’s logic is made explicit, we can see that it makes sense of, honors, and addresses some of our deepest aspirations and needs. (shrink)
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  6. Why Companions in Guilt Arguments Won't Work.Christopher Cowie - 2014 - Philosophical Quarterly 64 (256):407-422.
    One recently popular strategy for avoiding the moral error theory is via a ‘companions in guilt’ argument. I focus on those recently popular arguments that take epistemic facts as a companion in guilt for moral facts. I claim that there is an internal tension between the two main premises of these arguments. It is a consequence of this that either the soundness or the dialectical force of the companions in guilt argument is undermined. I defend this claim (...)
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  7.  90
    Guilt by association?Michael Deem & Grant Ramsey - 2016 - Philosophical Psychology 29 (4):570-585.
    Recent evolutionary perspectives on guilt tend to focus on how guilt functions as a means for the individual to self-regulate behavior and as a mechanism for reinforcing cooperative tendencies. While these accounts highlight important dimensions of guilt and provide important insights into its evolutionary emergence, they pay scant attention to the large empirical literature on its maladaptive effects on individuals. This paper considers the nature of guilt, explores its biological function, and provides an evolutionary perspective on (...)
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  8. Guilt, Practical Identity, and Moral Staining.Andrew Ingram - 2017 - Philosophy 92 (4):623-645.
    The guilt left by immoral actions is why moral duties are more pressing and serious than other reasons like prudential considerations. Religions talk of sin and karma; the secular still speak of spots or stains. I argue that a moral staining view of guilt is in fact the best model. It accounts for guilt's reflexive character and for anxious, scrupulous worries about whether one has transgressed. To understand moral staining, I borrow Christine Korsgaard's view that we construct (...)
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  9.  60
    Proactive CSR: An Empirical Analysis of the Role of its Economic, Social and Environmental Dimensions on the Association between Capabilities and Performance. [REVIEW]Nuttaneeya Ann Torugsa, Wayne O’Donohue & Rob Hecker - 2013 - Journal of Business Ethics 115 (2):383-402.
    Proactive corporate social responsibility (CSR) involves business practices adopted voluntarily by firms that go beyond regulatory requirements in order to actively support sustainable economic, social and environmental development, and thereby contribute broadly and positively to society. This empirical study examines the role of the economic, social and environmental dimensions of proactive CSR on the association between three specific capabilities—shared vision, stakeholder management and strategic proactivity—and financial performance in small and medium enterprises (SMEs). Using quantitative data collected from a (...)
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  10. Shame, Guilt and Morality.Fabrice Teroni & Otto Bruun - 2011 - Journal of Moral Philosophy 8 (2):223-245.
    The connection between shame, guilt and morality is the topic of many recent debates. A broad tendency consists in attributing a higher moral status and a greater moral relevance to guilt, a claim motivated by arguments that tap into various areas of morality and moral psychology. The Pro-social Argument has it that guilt is, contrary to shame, morally good since it promotes pro-social behaviour. Three other arguments claim that only guilt has the requisite connection to central (...)
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  11. Collective guilt and collective guilt feelings.Margaret Gilbert - 2002 - The Journal of Ethics 6 (2):115-143.
    Among other things, this paper considers what so-called collective guilt feelings amount to. If collective guilt feelings are sometimes appropriate, it must be the case that collectives can indeed be guilty. The paper begins with an account of what it is for a collective to intend to do something and to act in light of that intention. An account of collective guilt in terms of membership guilt feelings is found wanting. Finally, a "plural subject" account of (...)
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  12.  22
    Shame, Guilt and the 'Morality System'.Edward Harcourt - 2023 - Passion: Journal of the European Philosophical Society for the Study of Emotion 1 (2):108-124.
    Arguably the differences between guilt and shame have been exaggerated in the literature, especially with respect to the relationship of each to morality. Some fresh examples of shame are presented. While these point in the same direction, they also indicate a puzzling dualism within the structure of shame which threatens to bring shame and the 'morality system' closer again, albeit for a sub-class of cases. The dualism is explored, partly by way of a discussion of embarrassment. The conclusion drawn (...)
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  13. The proactive brain: using analogies and associations to generate predictions.Moshe Bar - 2007 - Trends in Cognitive Sciences 11 (7):280-289.
  14. Kantian Guilt.Paula Satne - 2021 - In Camilla Serck-Hanssen & Beatrix Himmelmann (eds.), The Court of Reason: Proceedings of the 13th International Kant Congress. De Gruyter. pp. 1511-1520.
    Claudia Blöser has recently proposed that Kant’s duty to be forgiving is grounded on the need to be relieved from the burden of our moral guilt, a need we have in virtue of our morally fallible nature, irrespectively of whether we have repented. I argue that Blöser's proposal does not fit well with certain central aspects of Kant’s views on moral guilt. For Kant, moral guilt is a complex phenomenon, that has both an intellectual and an affective (...)
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  15. Blameless Guilt: The Case of Carer Guilt and Chronic and Terminal Illness.Matthew Bennett - 2018 - International Journal of Philosophical Studies 26 (1):72-89.
    My ambition in this paper is to provide an account of an unacknowledged example of blameless guilt that, I argue, merits further examination. The example is what I call carer guilt: guilt felt by nurses and family members caring for patients with palliative-care needs. Nurses and carers involved in palliative care often feel guilty about what they perceive as their failure to provide sufficient care for a patient. However, in some cases the guilty carer does not think (...)
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  16.  43
    In defense of guilt‐tripping.Rachel Achs - 2024 - Philosophy and Phenomenological Research 108 (3):792-810.
    It is tempting to hold that guilt‐tripping is morally wrong, either because it is objectionably manipulative, or because it involves gratuitously aiming to make another person suffer, or both. In this article, I develop a picture of guilt according to which guilt is a type of pain that incorporates a commitment to its own justification on the basis of the subject's wrongdoing. This picture supports the hypothesis that feeling guilty is an especially efficient means for a wrongdoer (...)
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  17. Differentiating Shame from Guilt.Julien A. Deonna & Fabrice Teroni - 2008 - Consciousness and Cognition 17 (4):1063-1400..
    How does shame differ from guilt? Empirical psychology has recently offered distinct and seemingly incompatible answers to this question. This article brings together four prominent answers into a cohesive whole. These are that (a) shame differs from guilt in being a social emotion; (b) shame, in contrast to guilt, affects the whole self; (c) shame is linked with ideals, whereas guilt concerns prohibitions and (d) shame is oriented towards the self, guilt towards others. After presenting (...)
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  18.  75
    Proactive control and agency.René Baston - 2024 - Phenomenology and the Cognitive Sciences 23 (1):43-61.
    Can agents overcome unconscious psychological influences without being aware of them? Some philosophers and psychologists assume that agents need to be aware of psychological influences to successfully control behavior. The aim of this text is to argue that when agents engage in a proactive control strategy, they can successfully shield their behavior from some unconscious influences. If agents actively check for conflicts between their actions and mental states, they engage in reactive control. For engaging in reactive control, agents need (...)
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  19. God, Guilt, and Death: An Existential Phenomenology of Religion.Merold Westphal - 1987 - Indiana University Press.
    "... a profoundly stimulating and satisfying piece of philosophy.... It is a book from which one really can learn something worthwhile." —Idealistic Studies "... exceptionally well-written philosophy of religion... " —Mentalities "... a most impressive phenomenology of religion... a splendid achievement... " —The Reformed Theological Review "... challenging to scholars... interesting to general audiences." —International Journal for Philosophy of Religion "... equal in clarity of thought and comprehensiveness of scope.... profoundly original." —The Reformed Journal "Challenging and thought-provoking, this makes a (...)
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  20.  65
    Capabilities, Proactive CSR and Financial Performance in SMEs: Empirical Evidence from an Australian Manufacturing Industry Sector. [REVIEW]Nuttaneeya Ann Torugsa, Wayne O’Donohue & Rob Hecker - 2012 - Journal of Business Ethics 109 (4):483-500.
    Proactive corporate social responsibility (CSR) involves business strategies and practices adopted voluntarily by firms that go beyond regulatory requirements in order to manage their social responsibilities, and thereby contribute broadly and positively to society. Proactive CSR has been less researched in small and medium enterprises (SMEs) compared to large firms; and, whether SMEs are ideally placed to gain competitive advantage through such activity therefore remains a point of debate. This study examines empirically the association between three specified capabilities (...)
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  21.  9
    Practical Guilt: Moral Dilemmas, Emotions, and Social Norms.P. S. Greenspan - 1995 - New York: Oxford University Press USA.
    P.S. Greenspan uses the treatment of moral dilemmas as the basis for an alternative view of the structure of ethics and its relation to human psychology. In its treatment of the role of emotion in ethics the argument of the book outlines a new way of packing motivational force into moral meaning that allows for a socially based version of moral realism.
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  22. Depression, Guilt and Emotional Depth.Matthew Ratcliffe - 2010 - Inquiry: An Interdisciplinary Journal of Philosophy 53 (6):602-626.
    It is generally maintained that emotions consist of intentional states and /or bodily feelings. This paper offers a phenomenological analysis of guilt in severe depression, in order to illustrate how such conceptions fail to adequately accommodate a way in which some emotional experiences are said to be deeper than others. Many emotions are intentional states. However, I propose that the deepest emotions are not intentional but pre-intentional, meaning that they determine which kinds of intentional state are possible. I go (...)
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  23.  27
    Reactively, Proactively, Implicitly, Explicitly? Academics’ Pedagogical Conceptions of how to Promote Research Ethics and Integrity.Heidi Hyytinen & Erika Löfström - 2017 - Journal of Academic Ethics 15 (1):23-41.
    This article focuses on academics’ conceptions of teaching research ethics and integrity. Seventeen academics from a Finnish research intensive university participated in this qualitative study. The data were collected using a qualitative multi-method approach, including think-aloud and interview data. The material was scrutinized using thematic analysis, with both deductive and inductive approaches. The results revealed variation in academics’ views on the responsibility for teaching research integrity, the methods employed to teach it and the necessity of intervening when misconduct occurs. The (...)
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  24.  68
    Guilt, Embarrassment, and Global Character Traits Associated with Helping.Christian Miller - 2011 - In Thom Brooks (ed.), New Waves in Ethics. Palgrave-Macmillan.
    The first section of this paper briefly summarizes my positive view of global helping traits. The remaining sections then develop the view in two new directions by examining the relationship between guilt, embarrassment, and helping behavior. It turns out that guilt and embarrassment reliably and cross-situationally enhance helping behavior, but in such a way that is incompatible with the nature of compassion as traditionally understood.
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  25.  14
    Transcendental Guilt: Reflections on Ethical Finitude.Sami Pihlström - 2011 - Lexington Books.
    Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a "transcendental" role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view.
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  26.  48
    On Guilt and Innocence: Essays in Legal Philosophy and Moral Psychology.G. J. Warnock - 1980 - Noûs 14 (1):134-135.
  27. Survivor guilt.Jordan MacKenzie & Michael Zhao - 2023 - Philosophical Studies 180 (9):2707-2726.
    We often feel survivor guilt when the very circumstances that harm others leave us unscathed. Although survivor guilt is both commonplace and intelligible, it raises a puzzle for the standard philosophical account of guilt, according to which people feel guilt only when they take themselves to be morally blameworthy. The standard account implies that survivor guilt is uniformly unfitting, as people are not blameworthy simply for having fared better than others. In this paper, we offer (...)
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  28. Moral error theory, explanatory dispensability and the limits of guilt.Silvan Wittwer - 2020 - Philosophical Studies 177 (10):2969-2983.
    Recently, companions in guilt strategies have garnered significant philosophical attention as a response to arguments for moral error theory, the view that there are no moral facts and that our moral beliefs are thus systematically mistaken. According to Cuneo (The normative web: an argument for moral realism, Oxford University Press, Oxford, 2007), Das (Philos Q 66:152–160, 2016; Australas J Philos 95(1):58–69, 2017), Rowland (J Ethics Soc Philos 7(1):1–24, 2012; Philos Q 66:161–171, 2016) and others, epistemic facts would be just (...)
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  29.  68
    Moral Guilt without Blameworthiness.Jaeha Woo - 2023 - Southwest Philosophy Review 39 (1):201-208.
    I examine a particular case in which moral guilt seems to be incurred even though the agent cannot be said to be blameworthy in any way. I argue that the agent-regret induced by one’s causal involvement in bringing about the bad state of affairs is not always sufficient to account for the extent of guilt, and I suggest that the sense of failure in terms of fulfilling tasks that arise from role-responsibilities that have been taken on must be (...)
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  30.  79
    Collective Guilt and Responsibility.Lilian Alweiss - 2003 - European Journal of Political Theory 2 (3):307-318.
    Does our responsibility extend to deeds that have been performed in our name? Is our modern understanding of responsibility in need of revision? Arendt holds that it is not necessary to revise our conception of responsibility since there are two forms of responsibility: a moral and a political one. Margalit, in turn, argues that our conception of responsibility is too narrow. We are not only morally responsible for the deeds we have performed or neglected to perform but also for the (...)
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  31. Wittgenstein, Guilt And Western Buddhism.Robert Vinten - 2020 - Contemporary Buddhism 21 (2):284-303.
    Whereas Christians often give guilt a prominent role, Buddhists are encouraged not to dwell on feelings of guilt. Leading members of the Triratna organisation – Sangharakshita, Subhuti and Subhadramati – characterise guilt as a negative emotion that hinders spiritual growth. However, if we carefully examine the concept of guilt in the manner of Wittgenstein we find that the accounts of guilt given by leading members of Triratna mischaracterise it and so ignore its positive aspects. They (...)
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  32.  24
    Shared Guilt among Intimates.Amy Sepinwall - 2022 - International Journal of Philosophical Studies 30 (3):202-218.
    This paper seeks to vindicate a common but philosophically puzzling phenomenon: Sometimes, a person experiences extreme guilt in relation to a wrong that their loved one has committed, even though they are not at fault for that wrong. Guilt in these cases violates a foundational principle in our moral lives – viz., the fault principle. On that principle, one is blameworthy for a wrong only if one is at fault with respect to that wrong. Insofar as the family (...)
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  33.  15
    Proactive inhibition as a function of response similarity.Ross L. Morgan & Benton J. Underwood - 1950 - Journal of Experimental Psychology 40 (5):592.
  34.  24
    Proactive inhibition in short-term memory.Bennett B. Murdock - 1964 - Journal of Experimental Psychology 68 (2):184.
  35.  24
    Environmental guilt and shame: signals of individual and collective responsibility and the need for ritual responses.Sarah E. Fredericks - 2021 - Oxford, United Kingdom: Oxford University Press.
    Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shamedemonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though (...)
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  36.  18
    The Relationship Between Proactive Behavior and Work-Family Conflict: A Moderated Mediation Model.Zilong Cui & Yuyin Li - 2021 - Frontiers in Psychology 12.
    This study aimed to explore the linking mechanisms and conditional processes underlying the relationship between proactive behavior and work-family conflict. Considering the conservation of resources theory, we argue that workplace anxiety mediates the relationship between proactive behavior and work-family conflict. Furthermore, we suggest that immediate supervisor perspective taking and employee emotional intelligence moderate this proposed indirect effect. Two-wave, multisource lagged data were collected from 450 employees of seven domestic Chinese firms to examine the hypothesized moderated mediation model. Our (...)
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  37.  15
    Guilt, Shame and Academic Misconduct.Guy J. Curtis - 2023 - Journal of Academic Ethics 21 (4):743-757.
    Moral and self-conscious emotions like guilt and shame can function as internal negative experiences that punish or deter bad behaviour. Individual differences exist in people’s tendency to experience guilt and shame. Being disposed to experience guilt and/or shame may predict students’ expectations of their emotional reactions to engaging in immoral behaviour in the form of academic misconduct, and thus dissuade students from intending to engage in this behaviour. In this study, students’ (n = 459) guilt and (...)
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  38. Practical Guilt: Moral dilemmas, Emotions, and Social Norms.Patricia S. Greenspan - 1995 - New York: Oxford University Press.
    In its treatment of the role of emotion in ethics the argument of the book outlines a new way of packing motivational force into moral meaning that allows for a ...
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  39.  36
    Shame, Guilt, and the Body: A phenomenological view.Thomas Fuchs - 2002 - Journal of Phenomenological Psychology 33 (2):223-243.
    From a phenomenological viewpoint, shame and guilt may be regarded as emotions which have incorporated the gaze and the voice of the other, respectively. The spontaneous and unreflected performance of the primordial bodily self has suffered a rupture: In shame or guilt we are rejected, separated from the others, and thrown back on ourselves. This reflective turn of spontaneous experience is connected with an alienation of primordial bodiliness that may be described as a "corporealization": The lived-body is changed (...)
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  40.  58
    Guilt and shame: essays in French literature, thought and visual culture.Jenny Chamarette & Jennifer Higgins (eds.) - 2010 - New York: Peter Lang.
    This collection of essays, on French and francophone prose, poetry, drama, visual art, cinema and thought, assesses guilt and shame in relation to structures of ...
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  41.  70
    Guilt, grief, and the good.Dana Kay Nelkin - 2019 - Social Philosophy and Policy 36 (1):173-191.
    :In this essay, I consider a particular version of the thesis that the blameworthy deserve to suffer, namely, that they deserve to feel guilty to the proper degree. Two further theses have been thought to explicate and support the thesis, one that appeals to the non-instrumental goodness of the blameworthy receiving what they deserve, and the other that appeals to the idea that being blameworthy provides reason to promote the blameworthy receiving what they deserve. I call the first "Good-Guilt" (...)
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  42.  12
    Proactive facilitation in short-term memory.Laird S. Cermak - 1970 - Journal of Experimental Psychology 85 (2):305.
  43.  21
    Proactive Information Sampling in Value-Based Decision-Making: Deciding When and Where to Saccade.Mingyu Song, Xingyu Wang, Hang Zhang & Jian Li - 2019 - Frontiers in Human Neuroscience 13:434918.
    Evidence accumulation has been the core component in recent development of perceptual and value-based decision-making theories. Most studies have focused on the evaluation of evidence between alternative options. What remains largely unknown is the process that prepares evidence: how may the decision-maker sample different sources of information sequentially, if they can only sample one source at a time? Here we propose a normative framework in prescribing how different sources of information should be sampled proactively to facilitate the decision process: beliefs (...)
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  44. Guilt and Child Soldiers.Krista K. Thomason - 2016 - Ethical Theory and Moral Practice 19 (1):115-127.
    The use of child soldiers in armed conflict is an increasing global concern. Although philosophers have examined whether child soldiers can be considered combatants in war, much less attention has been paid to their moral responsibility. While it is tempting to think of them as having diminished or limited responsibility, child soldiers often report feeling guilt for the wrongs they commit. Here I argue that their feelings of guilt are both intelligible and morally appropriate. The feelings of (...) that child soldiers experience are not self-censure; rather their guilt arises from their attempts to come to terms with what they see as their own morally ambiguous motives. Their guilt is appropriate because it reaffirms their commitment to morality and facilitates their self-forgiveness. (shrink)
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  45.  32
    Proactive and reactive control depends on emotional valence: a Stroop study with emotional expressions and words.Bhoomika Rastogi Kar, Narayanan Srinivasan, Yagyima Nehabala & Richa Nigam - 2017 - Cognition and Emotion 32 (2):325-340.
    We examined proactive and reactive control effects in the context of task-relevant happy, sad, and angry facial expressions on a face-word Stroop task. Participants identified the emotion expressed by a face that contained a congruent or incongruent emotional word. Proactive control effects were measured in terms of the reduction in Stroop interference as a function of previous trial emotion and previous trial congruence. Reactive control effects were measured in terms of the reduction in Stroop interference as a function (...)
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  46.  66
    The influence of responsibility and guilt on naive hypothesis-testing.Francesco Mancini & Amelia Gangemi - 2004 - Thinking and Reasoning 10 (3):289-320.
  47.  15
    Guilt by Association.Leigh Kolb - 2018-05-09 - In Robert Arp, Steven Barbone & Michael Bruce (eds.), Bad Arguments. Wiley. pp. 351–353.
    This chapter focuses on one of the common fallacies in Western philosophy, 'guilt by association' (GBA). GBA is the erroneous logic that just because someone/something A is associated with someone/something B, that someone/something A has or accepts all of the qualities of someone/something B. This fallacy permeates society, from social groups, to political campaigns, to business relationships, and to the court system. When politics, social issues, and business collide, GBA enters new realms. It is also used when it is (...)
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  48.  10
    Proactive inhibition in short-term retention of pictures.John C. Yuille & Charles Fox - 1973 - Journal of Experimental Psychology 101 (2):388.
  49.  9
    Tracking Proactive Interference in Visual Memory.Tom Mercer, Ruby-Jane Jarvis, Rebekah Lawton & Frankie Walters - 2022 - Frontiers in Psychology 13.
    The current contents of visual working memory can be disrupted by previously formed memories. This phenomenon is known as proactive interference, and it can be used to index the availability of old memories. However, there is uncertainty about the robustness and lifetime of proactive interference, which raises important questions about the role of temporal factors in forgetting. The present study assessed different factors that were expected to influence the persistence of proactive interference over an inter-trial interval in (...)
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  50.  15
    Proactive interference and facilitation as a function of amount of training and stress.David S. Palermo - 1957 - Journal of Experimental Psychology 53 (5):293.
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