The Role of Experience in the Human Perception of Emotion in Dogs
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Compassionate Love for Close Others and Humanity
03_sprecher_056439 (jk-t) 29/9/05 1:42 pm Page 629 Compassionate love for close others and humanity Susan Sprecher Illinois State University Beverley Fehr University of Winnipeg ABSTRACT A compassionate love scale was developed that can be used, in alternative forms, to assess compassionate or altruistic love for different targets (e.g., close others and all of humankind). Using three samples (total N = 529), the Compas- sionate Love scale was developed and piloted. Three studies (total N = 700) were then conducted to provide validation of the scale and to examine correlates of compassionate love. In support of our predictions, compassionate love was found to be associated positively with prosocial behavior, as directed both to close others and to all of humanity. Those who were more religious or spiritual experienced more compassionate love than those who were less religious or spiritual. Evidence was found that compassionate love is distinct from empathy. In the final study, we introduced a relationship-specific version of the Compassionate Love scale, and found that compassionate love for a specific close other was associated with the provision of social support for that person. KEY WORDS: altruism • compassionate love • love • social support • spirituality Considerable research has been conducted on love in the past two decades. This research has focused primarily on defining and operational- izing love and the examination of its predictors, correlates, and outcomes within romantic relationships (for a review, see S. S. Hendrick & Hendrick, 2000). Love for close others such as family and friends, for peripheral ties, and for all of humanity has generally not been a topic of investigation. -
Interpersonal Attraction
Dr K Williams 11/19/07 Interpersonal Attraction Psych 240; Fall 2007 Purdue University Prof. Kipling Williams Initial Attraction: What matters at first? Propinquity (we like those who live/work near us; mere exposure) Physical Attractiveness (we like those who are physically attractive; halo, rewards, kernel of truth; evolutionary signs of health and reproductive advantage) Similarity/Complementarity (we like those who are similar to us—it’s rewarding; complementarity of needs) Responsiveness (we like those who are responsive to us; signals belonging, worth, and control) Reciprocal liking (we like those who like us—it’s rewarding) Interpersonal Attraction 1 Dr K Williams 11/19/07 Propinquity Festinger, Schachter & Back (1959)’s “Social pressures in informal groups: A study of human factors in housing” Zajonc’s (1968) “Attitudinal effects of mere exposure” (JPSP) “Mirror exposure” - we like our reflection view better than the view that others see of us; and vice versa. Moreland & Beach’s (1992) “Exposure effects in the classroom…” (JESP) Physical Attractiveness Walster, Aronson, Abrahams & Rottman, 1966: Computer Dating paradigm Take a battery of measures of personality SES interests physical attractiveness Randomly pair college students with person of opposite sex. Asked them to rate their date Only one factor predicted liking and intention to ask out again…physical attractiveness (for males & females!) How about after the fifth date? (Mathes, 1975) Interpersonal Attraction 2 Dr K Williams 11/19/07 Physical Attractiveness How ubiquitous? In the courtroom less likely to be found guilty; if guilty, lighter sentence (except if used to commit crime) In job applications More likely to be hired even for jobs in which appearance could have no conceivable relationship to job performance Class project (High, Med, Low Phys Attractiveness X High, Med, Low Qualifications) • Which matters most? Physical Attractiveness How ubiquitous? With children They are more popular, better liked by parents, teachers, and peers. -
Animal Welfare and the Paradox of Animal Consciousness
ARTICLE IN PRESS Animal Welfare and the Paradox of Animal Consciousness Marian Dawkins1 Department of Zoology, University of Oxford, Oxford, UK 1Corresponding author: e-mail address: [email protected] Contents 1. Introduction 1 2. Animal Consciousness: The Heart of the Paradox 2 2.1 Behaviorism Applies to Other People Too 5 3. Human Emotions and Animals Emotions 7 3.1 Physiological Indicators of Emotion 7 3.2 Behavioral Components of Emotion 8 3.2.1 Vacuum Behavior 10 3.2.2 Rebound 10 3.2.3 “Abnormal” Behavior 10 3.2.4 The Animal’s Point of View 11 3.2.5 Cognitive Bias 15 3.2.6 Expressions of the Emotions 15 3.3 The Third Component of Emotion: Consciousness 16 4. Definitions of Animal Welfare 24 5. Conclusions 26 References 27 1. INTRODUCTION Consciousness has always been both central to and a stumbling block for animal welfare. On the one hand, the belief that nonhuman animals suffer and feel pain is what draws many people to want to study animal welfare in the first place. Animal welfare is seen as fundamentally different from plant “welfare” or the welfare of works of art precisely because of the widely held belief that animals have feelings and experience emotions in ways that plants or inanimate objectsdhowever valuableddo not (Midgley, 1983; Regan, 1984; Rollin, 1989; Singer, 1975). On the other hand, consciousness is also the most elusive and difficult to study of any biological phenomenon (Blackmore, 2012; Koch, 2004). Even with our own human consciousness, we are still baffled as to how Advances in the Study of Behavior, Volume 47 ISSN 0065-3454 © 2014 Elsevier Inc. -
About Emotions There Are 8 Primary Emotions. You Are Born with These
About Emotions There are 8 primary emotions. You are born with these emotions wired into your brain. That wiring causes your body to react in certain ways and for you to have certain urges when the emotion arises. Here is a list of primary emotions: Eight Primary Emotions Anger: fury, outrage, wrath, irritability, hostility, resentment and violence. Sadness: grief, sorrow, gloom, melancholy, despair, loneliness, and depression. Fear: anxiety, apprehension, nervousness, dread, fright, and panic. Joy: enjoyment, happiness, relief, bliss, delight, pride, thrill, and ecstasy. Interest: acceptance, friendliness, trust, kindness, affection, love, and devotion. Surprise: shock, astonishment, amazement, astound, and wonder. Disgust: contempt, disdain, scorn, aversion, distaste, and revulsion. Shame: guilt, embarrassment, chagrin, remorse, regret, and contrition. All other emotions are made up by combining these basic 8 emotions. Sometimes we have secondary emotions, an emotional reaction to an emotion. We learn these. Some examples of these are: o Feeling shame when you get angry. o Feeling angry when you have a shame response (e.g., hurt feelings). o Feeling fear when you get angry (maybe you’ve been punished for anger). There are many more. These are NOT wired into our bodies and brains, but are learned from our families, our culture, and others. When you have a secondary emotion, the key is to figure out what the primary emotion, the feeling at the root of your reaction is, so that you can take an action that is most helpful. . -
Scientific Evaluation of Animal Emotions: Brief History and Recent New Zealand Contributions
Scientific evaluation of animal emotions: Brief history and recent New Zealand contributions Beausoleil, N.J., Stratton, R.B., Guesgen, M.J., Sutherland, M.A., Johnson, C.B. Abstract The idea of animals having emotions was once rejected as being anthropomorphic and unscientific. However, with society’s changing views and advances in scientific knowledge and technology, the idea of animal emotions is becoming more accepted. Emotions are subjective internal experiences that can’t be measured directly. Animal welfare scientists must infer emotions by measuring the behavioural, physiological and neurobiological components of emotional experience. In this paper, we describe innovative ways in which these indicators have been used by New Zealand scientists to facilitate a more holistic understanding of the emotions and welfare of animals. Introduction From a scientific perspective, emotion is defined as an innate response to an event or situation (internal or external) that comprises behavioural, physiological, subjective (the feeling) and cognitive (subsequent decision-making) components.1 Emotions are the result of complex processing, by the nervous system, of sensory information gathered from within and outside the animal’s body. The capture and processing of this sensory information are influenced by the biology of the animal species, as well as by individual factors such as the animal’s genetic predispositions, life stage, sex, previous experience, learning and memory.2 The emotion or emotions resulting from these processes of mental evaluation are thus uniquely personal to the individual, but can be broadly characterized by their valence (pleasant or unpleasant) and the degree of arousal generated.3 While the behavioural, physiological and, in some cases, cognitive components of an emotional response can be scientifically evaluated using observable indicators, the subjective component cannot. -
The Evolution of Animal Play, Emotions, and Social Morality: on Science, Theology, Spirituality, Personhood, and Love
WellBeing International WBI Studies Repository 12-2001 The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love Marc Bekoff University of Colorado Follow this and additional works at: https://www.wellbeingintlstudiesrepository.org/acwp_sata Part of the Animal Studies Commons, Behavior and Ethology Commons, and the Comparative Psychology Commons Recommended Citation Bekoff, M. (2001). The evolution of animal play, emotions, and social morality: on science, theology, spirituality, personhood, and love. Zygon®, 36(4), 615-655. This material is brought to you for free and open access by WellBeing International. It has been accepted for inclusion by an authorized administrator of the WBI Studies Repository. For more information, please contact [email protected]. The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love Marc Bekoff University of Colorado KEYWORDS animal emotions, animal play, biocentric anthropomorphism, critical anthropomorphism, personhood, social morality, spirituality ABSTRACT My essay first takes me into the arena in which science, spirituality, and theology meet. I comment on the enterprise of science and how scientists could well benefit from reciprocal interactions with theologians and religious leaders. Next, I discuss the evolution of social morality and the ways in which various aspects of social play behavior relate to the notion of “behaving fairly.” The contributions of spiritual and religious perspectives are important in our coming to a fuller understanding of the evolution of morality. I go on to discuss animal emotions, the concept of personhood, and how our special relationships with other animals, especially the companions with whom we share our homes, help us to define our place in nature, our humanness. -
Biology of Love
BIOLOGY OF LOVE By Humberto Maturana Romesin and Gerda Verden-Zoller, Opp, G.: Peterander, F. (Hrsg.): Focus Heilpadagogik, Ernst Reinhardt, Munchen/Basel 1996. We human beings are love dependent animals. This is apparent in that we become ill when we are deprived of love at whatever age. No doubt we live a culture in which we are frequently in war and kill each other on different rational grounds that justify our mutual total denial as human beings. But doing that does not bring to us happiness, or spiritual comfort and harmony. Love and aggression - are they polar features of our biology or, of our cultural human existence? Are we genetically aggressive animals that love occassionally, or are we loving animals that cultivate aggression culturally? Our purpose in this article is to maintain that we are loving animals that cultivate aggression in a cultural alienation that may eventually change our biology. To this end we shall speak about the following themes in short but basic statements: A) the systemic constitution and conservation of human identity; B) the origin and development of the self in the mother/child relations; C) the evolutionary origin of humanness in the conservation of neoteny and the expansion of the female sexuality; D) the biology of love. A) That we are living systems means that we are structure determined systems, that we operate at every moment according to our structure at that moment, and that nothing external to us can specify what happens in us as a result of our interactions in a medium. External agents can only trigger in us structural changes determined in us. -
Welcome & Housekeeping Defining Trauma
4/27/2021 TRAUMA INFORMED CARE IN HOMELESSNESS AND HOUSING SUPPORT WELCOME & SERVICES HOUSEKEEPING An Introduction 12 A deeply distressing and disturbing event that has an emotional impact. ‐ Loss, Combat, Relationship, Accident …How we RECOVER and RESPOND may determine if we experience ‐ Acute Stress DEFINING TRAUMA ‐ Post Traumatic Stress ‐ Full Recovery 34 TRAUMA IS… • Widespread “Trauma is when we have encountered an out of control, • Frequently found within people with substance use disorders and/or mental illness. frightening experience that has disconnected us from all sense • Found amongst all races, ethnicities, ages, income strata, and life experiences of resourcefulness or safety or coping or love”. • Found to have the possibility of long‐term effects in impaired neurodevelopment, (Tara Brach) immune system responses, and chronic physical and behavioural health risks • Found to increase substance use disorders, mental illness, and chronic illness 56 1 4/27/2021 WHAT IS POST TRAUMATIC STRESS DISORDER? Post‐Traumatic Stress Disorder (PTSD) is one specific type of response to trauma. “Trauma‐informed care is a strengths based framework that is It is a psychiatric diagnosis based on an individual experiencing symptoms from three grounded in an understanding of and responsiveness to the impact of “symptom clusters” including: trauma, that emphasizes physical, psychological, and emotional safety •intrusive recollections, • avoidant/numbing symptoms, and for both providers and survivors, and that creates opportunities for •hyper‐arousal symptoms. survivors to rebuild a sense of control and empowerment.” (Hopper, Bassuk, & Olivet, 2010) 78 WHAT IS TRAUMA INFORMED? TRAUMA INFORMED A trauma-informed approach incorporates the four “Rs”: A trauma‐informed perspective views trauma related symptoms and behaviors as an individual’s best and most Realizing the prevalence of trauma resilient attempt to manage, cope with, and rise above his or Recognizing how it affects all individuals involved with the her experience of trauma. -
Culture and Passionate Love Elaine Hatfield University of Hawaii
Grand Valley State University ScholarWorks@GVSU Papers from the International Association for Cross- IACCP Cultural Psychology Conferences 2013 Culture and Passionate Love Elaine Hatfield University of Hawaii Richard L. Rapson University of Hawaii Follow this and additional works at: https://scholarworks.gvsu.edu/iaccp_papers Part of the Psychology Commons Recommended Citation Hatfield, E., & Rapson, R. L. (2011). Culture and passionate love. In F. Deutsch, M. Boehnke, U. Kuhnë n, & K. Boehnke (Eds.), Rendering borders obsolete: Cross-cultural and cultural psychology as an interdisciplinary, multi-method endeavor: Proceedings from the 19th International Congress of the International Association for Cross-Cultural Psychology. https://scholarworks.gvsu.edu/iaccp_papers/83/ This Article is brought to you for free and open access by the IACCP at ScholarWorks@GVSU. It has been accepted for inclusion in Papers from the International Association for Cross-Cultural Psychology Conferences by an authorized administrator of ScholarWorks@GVSU. For more information, please contact [email protected]. 12 Culture and Passionate Love Elaine Hatfield and Richard L. Rapson University of Hawaii, USA Abstract For more than 4,000 years, poets and storytellers have sung of the delights and sufferings of love and lust. This chapter reviews what scholars from various disciplines have discovered about the nature of passionate love and sexual desire. Anthropologists and evolutionary psychologists have assumed that passionate love is a cultural universal. Cultural researchers, historians, and social psychologists have emphasized the stunning diversity in the way passionate love and sexual desire have been viewed and experienced. Culture, ethnicity and the rules passed down by political and religious authorities have a profound impact on the way people think about and act out love and sex. -
Emotions: from Brain to Robot
Review TRENDS in Cognitive Sciences Vol.8 No.12 December 2004 Emotions: from brain to robot Michael A. Arbib1 and Jean-Marc Fellous2 1Computer Science, Neuroscience and USC Brain Project, University of Southern California, Los Angeles, CA 90089-2520, USA 2Biomedical Engineering Department and Center for Cognitive Neuroscience, Duke University, Durham, NC 27708-0281, USA Some robots have been given emotional expressions in noting that not all emotions need be like human emotions. an attempt to improve human–computer interaction. In We analyze emotion in two main senses: this article we analyze what it would mean for a robot to (1) Emotional expression for communication and social have emotion, distinguishing emotional expression for coordination. communication from emotion as a mechanism for the (2) Emotion for organization of behavior (action organization of behavior. Research on the neurobiology selection, attention and learning). of emotion yields a deepening understanding of inter- The first concerns ‘external’ aspect of emotions; the acting brain structures and neural mechanisms rooted in second ‘internal’ aspects. In animals, these aspects have neuromodulation that underlie emotions in humans and co-evolved. How might they enter robot design? Both other animals. However, the chemical basis of animal robots and animals need to survive and perform efficiently function differs greatly from the mechanics and compu- within their ‘ecological niche’ and, in each case, patterns of tations of current machines. We therefore abstract from coordination will greatly influence the suite of relevant biology a functional characterization of emotion that emotions (if such are indeed needed) and the means does not depend on physical substrate or evolutionary whereby they are communicated. -
How Do Humans Represent the Emotions of Dogs? The
Applied Animal Behaviour Science 162 (2015) 37–46 Contents lists available at ScienceDirect Applied Animal Behaviour Science jou rnal homepage: www.elsevier.com/locate/applanim How do humans represent the emotions of dogs? The resemblance between the human representation of the canine and the human affective space a,∗ b a,c,1 Veronika Konok , Krisztina Nagy , Ádám Miklósi a Eötvös University, Department of Ethology, H-1117, Pázmány P. s. 1/c Budapest, Hungary b Szent István University, Faculty of Veterinary Science, H-1078, István u 2. Budapest, Hungary c MTA-ELTE Comparative Ethology Research Group, Hungary a r t i c l e i n f o a b s t r a c t Article history: As (critical) anthropomorphism provides a useful hypothesis for looking at animal behav- Accepted 9 November 2014 ior, people’s reports about how they see animals’ emotions can provide a start point in the Available online 24 November 2014 direction of experiment-oriented studies. It has been shown that humans attribute a wide range of emotions to animals. The concept of ‘affective space’ is often used to model human Keywords: emotional states in a dimensional way. However, there has been no study carried out on Emotion how humans may construct non-human animals’ affective space. Our aim was to assess Dog owners’ attribution of emotions to their dogs (Canis familiaris), and to construct the affec- Affective space tive space for dogs. We used two questionnaires to investigate owners’ opinion about (1) Correspondence analysis the emotions that humans can recognize in dogs and dogs can recognize in humans, and (2) the behavior elements that characterize certain emotions. -
The 10 Branches of Self-Love & the Self-Love Tree
The 10 Branches of Self-Love & The Self-Love Tree Identify where you need to strengthen your self-love Developed by the Path of Self Love School from the best-selling book, Madly in Love with ME There are 11 specific types of self-love that are both related and distinct. We call these “the 10 branches of self-love” and the roots of self-worth, which together make up the self-love tree. Just like a tree, you want all the branches and the roots to be strong so the entire tree is healthy and strong. Most people have a few weak branches and a few strong branches. Where are you strong and weak in self-love? Self-awareness and honesty is a deep understanding of who you are and who you are not, with an unwavering commitment to truth about how your actions, thoughts and choices affect your reality and the people and the world around you. Self-acceptance is the choice to actively like who you are, without exception, judgment or wishing you could be someone other than you. In fact, truth be told, you adore and appreciate who you are and would not trade places with anyone else for the world (at least for a few moments!) You consistently acknowledge yourself for all the ways in which you are imperfectly, perfectly you. Self-care is choosing to make sure that you get what you need on all levels – physically, spiritually, emotionally, and mentally – every day. Self-compassion & self-forgiveness is choosing to open your heart and be a loving witness to yourself, without judgment, by sending yourself waves of kindness, understanding, and forgiveness that touch, heal and transform your imperfections, weaknesses, vulnerabilities, and humanness through the presence of your unconditional love.