Affective coherence: Affect as embodied evidence in attitude, advertising and art

For the first time, this volume brings together these varied developments under one umbrella and furnishes a comprehensive overview of this intellectual ..

The influence of affect on attitude

Priests of the medieval Catholic Church understood something about the relationship between affect and attitude. To instill the proper attitude in parishioners, priests dramatized the power of liturgy to save them from Hell in a service in which the experience of darkness and fear gave way to light and familiar liturgy. These ceremonies “were written and performed so as to first arouse and then allay anxieties and fears ” (Scott, 2003, p. 227): The service usually began in the dark of night with the gothic cathedral’s nave filled with worship-pers cast into total darkness. Terrifying noises, wailing, shrieks, screams, and clanging of metal mimicked the chaos of hell, giving frightened witnesses a taste of what they could expect if they were tempted to stray. After a prolonged period of this imitation of hell, the cathedral’s interior gradually became filled with the blaze of a thousand lights. As the gloom diminished, cacophony was supplanted by the measured tones of Gregorian chants and polyphony. Light and divine order replaced darkness and chaos (R. Scott, personal correspondence, March 15, 2004). This ceremony was designed to buttress beliefs by experience and to transfigure abstractions into attitudes. In place of merely hearing about “the chaos and perdition of hell that regular performances of liturgy were designed to hold in check ” (Scott, 2003), parishioners shoul

With a clean conscience: cleanliness reduces the severity of moral judgments.

Theories of moral judgment have long emphasized reasoning and conscious thought while downplaying the role of intuitive and contextual influences. However, recent research has demonstrated that incidental feelings of disgust can influence moral judgments and make them more severe. This study involved two experiments demonstrating that the reverse effect can occur when the notion of physical purity is made salient, thus making moral judgments less severe. After having the cognitive concept of cleanliness activated (Experiment 1) or after physically cleansing themselves after experiencing disgust (Experiment 2), participants found certain moral actions to be less wrong than did participants who had not been exposed to a cleanliness manipulation. The findings support the idea that moral judgment can be driven by intuitive processes, rather than deliberate reasoning. One of those intuitions appears to be physical purity, because it has a strong connection to moral purity

Facing fear: Expression of fear facilitates processing of emotional information

Evidence shows that manipulating the expressive component of fear can influence the processing of emotional information. Participants unobtrusively produced the expressive behaviors typical of fear, anger or happiness. Participants producing the expression of fear were faster at classifying verbal material with emotional content than participants producing the expressions of happiness or anger. These effects were especially pronounced for participants who were generally sensitive to their own bodily cues, as indicated by their degree of field-dependence measured by the Rod-and-Frame Task (Witkin &amp; Asch, 1948). The results suggest that one way of eliciting the cognitive consequences of fear is by inducing the embodied expressive behavior.</jats:p

Transgressions and expressions: Affective facial muscle activity predicts moral judgments

Recent investigations into morality suggest that affective responses may precede moral judgments. The present study investigated, first, whether individuals show specific facial affect in response to moral behaviors and, second, whether the intensity of facial affect predicts subsequent moral judgments. Muscle activity relating to disgust (levator labii), anger (corrugator supercilii), and positive affect (zygomaticus major) was recorded while participants considered third-person statements describing good and bad behaviors across five foundations of morality (purity, fairness, harm, authority, and ingroup). Facial disgust was highest in response to purity violations, followed by fairness violations. In contrast, harm violations evoked anger expressions. Importantly, the extremity of subsequent moral judgments was predicted by facial affect, such that judgments about purity and fairness correlated with facial disgust, harm correlated with facial anger, and ingroup correlated with positive facial affect. These results demonstrate that individuals spontaneously exhibit domain-specific moral affect that allows inferences about their moral judgments. </jats:p

A hidden cost of happiness in children.

Happiness is generally considered an emotion with only beneficial effects, particularly in childhood. However, there are some situations where the style of information processing triggered by happiness could be a liability. In particular, happiness seems to motivate a top-down processing style, which could impair performance when attention to detail is required. Indeed, in Experiment 1, 10- to 11-year-old children (N = 30) induced to feel a happy mood were slower to locate a simple shape embedded in a complex figure than those induced to feel a sad mood. In Experiment 2, 6- to 7-year-old children (N = 61) induced to feel a happy mood found fewer embedded shapes than those induced to feel a sad or neutral mood. Happiness may have unintended and possibly undesirable cognitive consequences, even in childhood