This thesis is an exploration of the shame that inheres in not being able to self-admire. I call this incapacity to admire oneself ontological shame, and I argue that it is the source of the masquerades, concealments and negative emotions that surround the pursuit and defence of a self-esteem founded on an impoverished form of pride. I argue that there is a radical asymmetry between our admiration and esteem for others and how we evaluate our own sense of self-worth. Where admiration at its highest pitch is the wonderful agape experience of apprehending preciousness in others, our own sense of self-worth is limited to experiences of pride and other forms of self-affirmation; none of which allow us the joy of seeing ourselves as wonders in the world. Because we can admire and want to be admired, not being able to self-admire amounts to a limitation of a sort which carries with it a primordial resentment against life itself. It is largely how we respond to our ontological limitation and to our resentment that determines the positive or negative manner in which we interact with others, and whether or not we are likely to have an envious or humble disposition. In the first three chapters I lay the groundwork for the main argument of the thesis by highlighting the difficulties self-esteem theorists have in agreeing upon the value of ‘high’ self-esteem, introduce the relation between self-esteem and shame, argue for a distinction between self-esteem and public esteem, and provide an account of the gift-exchange nature of admiration which explains why we cannot self-admire. In the central chapters I focus on shame; on acts of concealment that can be either appropriate covering for, or deceitful denial of our ontological limitation; how self-worth is created through a reconciliation to shame, and why the ‘self-act dissociation’ theories of guilt fail to capture the shame attached to ‘being guilty’ of a wrongdoing. In Chapters Seven and Eight I examine envy, first in how it can be disguised as moral resentment; how it differs to admiration in its role in emulation, and finally how as a disposition it stands in stark contrast to humility. It is in humility that we grasp the benefits associated with our own incapacity to self-admire through our need to interact and exchange gifts with others.

abstract: Anti-Semitism is a recurrent phenomenon in modern history, but has garnered relatively little focus among research psychologists compared to prejudice toward other groups. The present work frames anti-Semitism as a strategy for managing the implications of Jews’ extraordinary achievements compared to other groups. Anti-Semitic beliefs are sorted into two types: stereotypes that undercut the merit of Jews’ achievements by attributing them to unfair advantages such as power behind the scenes; and stereotypes that offset Jews’ achievements by attaching unfavorable traits or defects to Jews, which are unrelated to the achievement domains, e.g. irritating personalities or genetically-specific health problems. The salience of Jews’ disproportionate achievements was hypothesized as driving greater endorsement of anti-Semitic stereotypes, and envy was hypothesized as mediating this effect. Individual differences in narcissistic self-esteem and moral intuitions around in-group loyalty and equity-based fairness were hypothesized as moderating the effect of Jewish achievement on anti-Semitic beliefs. The results showed greater endorsement of undercutting – but not offsetting – stereotypes after reading about Jewish achievements, compared to Jewish culture or general American achievement conditions. Envy did not significantly mediate this effect. The moral foundation of in-group loyalty predicted greater endorsement of anti-Semitic stereotypes in the Jewish Achievement condition, and lesser endorsement in the Jewish Culture condition. Fairness intuitions did not significantly predict stereotype endorsement. Limitations of the sample and next steps are discussed. / Dissertation/Thesis / Doctoral Dissertation Psychology 2015

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京都大学 / 新制・課程博士 / 博士(理学) / 甲第24394号 / 理博第4893号 / 新制||理||1699(附属図書館) / 京都大学大学院理学研究科数学・数理解析専攻 / (主査)准教授 小林 佑輔, 教授 牧野 和久, 教授 長谷川 真人 / 学位規則第4条第1項該当 / Doctor of Science / Kyoto University / DGAM

This dissertation aims to advance our understanding of workplace aggression by developing and testing two models based on the stereotype content model (SCM) and adopting the social network analysis approach. Specifically, two studies of the dissertation focus on (a) unfavorable social evaluations stemming from competence stereotypes, (b) stereotype-driven negative emotions as a mechanism to explain the relationship between competence and workplace aggression, and (c) the role of informal workplace relationships in predicting workplace aggression. Study one investigates the nonlinear relationship between job performance and exposure to workplace aggression and two distinct mediating mechanisms at high and low levels of job performance. High performers provoke jealousy, and low performers provoke contempt from coworkers, both of which are positively associated with exposure to workplace psychological aggression. The study tested these relations using data from a sample of 187 teachers from educational institutions in India and found support for the curvilinear relationship between performance and workplace psychological aggression and the mediating mechanisms of jealousy and contempt for high and low performers, respectively. Study two examines the role of workplace social ties (advice and friendship ties) in predicting workplace aggression. Results from data collected at 2-time points from 248 individuals in 21 workgroups largely supported the proposition that highly competent employees become victims of covert aggression and low competence employees become victims of overt aggression. Interestingly, the findings suggest that advice-giving and friendship ties mitigate the experience of aggression by reducing coworkers’ envy. However, advice-seeking aggravates overt aggression by increasing coworkers’ contempt. / Dissertation / Doctor of Philosophy (PhD)

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In mehreren psychoanalytischen Behandlungen während meiner Weiterbildung stieß ich auf die Tatsache, dass Patienten in ihrer eigenen Entwicklung unter anderem deswegen gehemmt waren, weil sie – in der Regel nicht ohne Grund – unbewusst den Neid eines Elternteils (zumeist des gleichgeschlechtlichen) oder sogar beider Eltern fürchteten. Auch den Eltern war ihr Neid nicht bewusst, was an Hand der bei uns herrschenden Vorstellungen, wie Eltern zu sein haben, durchaus erklärbar ist: Eltern haben in der deutschen Familie für ihre Kinder nur Gutes im Sinn und wollen nur deren „Bestes“. Neidgefühle im Sinne von „jemandem etwas nicht gönnen“ wären geradezu konträr zu unserem landläufigen Verständnis von Elternsein und etwas, wofür man sich als Vater oder Mutter schämen müsste, nicht zuletzt vor sich selbst. Etliche Gespräche mit Weiterbildungskollegen und Freunden haben mir gezeigt, dass gerade die Eltern meiner Generation (der Nachkriegskinder, ich bin Jahrgang 1951) in dieser Hinsicht sicher hart mit sich selbst zu kämpfen hatten. Denn als wir geboren wurden, hatten unsere Eltern (sofern sie als Paare überhaupt einander erhalten geblieben waren) eine Spätadoleszenz mit Krieg und Flucht, das heißt, Todesangst, Überlebenskampf, Hunger, jahrelangen Entbehrungen und schweren Verlusten, unter Umständen auch Traumatisierungen hinter sich und obendrein das beklemmende Gefühl, als Jugendliche verblendet und missbraucht worden und letztlich an allem „selber schuld“ zu sein. Was es für die Generation dieser Eltern bedeutet haben mag, zu sehen, wie ihre eigenen, in Frieden und relativem Wohlstand aufgewachsenen Kinder ihre Jugend damit verbrachten, sich nie gekannte Freiheiten herauszunehmen und obendrein die Eltern gründlich vor den Kopf zu stoßen (was sie sich nie hatten herausnehmen dürfen) und anzuklagen, lässt sich schwer ermessen. Zunächst skizziere ich einige Fälle, die sich mir aus dem klinischen Alltag eingeprägt haben und beschäftige mich dann mit dem Elternneid in populärpsychologischer Literatur, in der Belletristik und im Märchen. Im Anschluss gebe ich eine Zusammenfassung meiner eigenen psychoanalytischen Sichtweise von Neid an sich. Danach beschäftige ich mit einigen Arbeiten, in denen ich in der Tat den Elternneid beachtet fand. Der vorletzte Abschnitt referiert den „etwas anderen“ Blick auf den Ödipus-Mythos und das ödipale Krise in der kindlichen Entwicklung. Der letzte Abschnitt behandelt einen neueren Beitrag zu einer für unsere Berufsgruppe wichtige Variante: Der Neid des Therapeuten auf den sich entwickelnden oder in irgendeiner Hinsicht ohnehin bevorzugten Patienten.

This thesis is an anthropological exploration of the envy of Aguabuena people, a small rural community of potters in the village of Ráquira, in the Boyacá region of Andean Colombia. Based on long-term ethnographic fieldwork among these potters, I propose an understanding of envy in Aguabuena as an existential experience, shaping relationships between the self and others in the world, crosscutting metaphysical and physical spheres, and balancing between corrosive and more empathetic ways of co-existence. Disclosing the multipresence of envy in Aguabuena's world, its effects on people (including the ethnographer), and the way envy is embodied, performed, reciprocated and circumvented by the potters, I locate envy in various contexts where it is said to be manifested. Furthermore, I discuss the complex spectrum of envy and its multivalent meanings, or oscillations, in the life of Aguabuena people. I also present interactions with people surrounding potters, such as Augustinian monks, crafts middlemen, and municipal authorities, all of whom recount the envy of potters. My research challenges previous anthropological interpretations on envy and provides an alternative reading of this phenomenon. Moving away from labelling and regulatory explanations of envy, performative models, or pathological interpretations of the subject, I analyse the lived experience of envy and how it encompasses different realms of experience as well as flows of social relations. While focusing on the tensions and entanglements that envy brings to potters, as it constrains social life but also activates and reinforces social bonds, I examine the channels through which envy circulates and how it is put into motion by potters. Additionally, my thesis intends to contribute to anthropological studies of rural pottery communities in Andean Colombia. I present my unfolding understanding of envy by using both the potters' concept and material detail, punto, location, referring to a spot from where Aguabuena people enter different vistas of the world, or denoting a precise time when things or materials change their physical qualities. Through this device, I disclose realms of envy, while seeking to immerse the reader in the lived experience of envy.

Submitted by Kirla Ferreira (kirlacardoso@outlook.com) on 2018-03-27T13:51:09Z No. of bitstreams: 1 Dissertacao Final.pdf: 1734762 bytes, checksum: 58702523e1dfcfd8be1d38bc6cab44aa (MD5) / Approved for entry into archive by Debora Nunes Ferreira (debora.nunes@fgv.br) on 2018-03-28T15:55:07Z (GMT) No. of bitstreams: 1 Dissertacao Final.pdf: 1734762 bytes, checksum: 58702523e1dfcfd8be1d38bc6cab44aa (MD5) / Approved for entry into archive by Suzane Guimarães (suzane.guimaraes@fgv.br) on 2018-03-28T16:08:18Z (GMT) No. of bitstreams: 1 Dissertacao Final.pdf: 1734762 bytes, checksum: 58702523e1dfcfd8be1d38bc6cab44aa (MD5) / Made available in DSpace on 2018-03-28T16:08:18Z (GMT). No. of bitstreams: 1 Dissertacao Final.pdf: 1734762 bytes, checksum: 58702523e1dfcfd8be1d38bc6cab44aa (MD5) / Envy has become popular as a marketing tool, and marketers are not only trying to evoke envy but also trying to convince consumers to use their products and brands to provoke envy in other consumers, so brands are strengthened. However, I demonstrate that malicious envy leads consumers to be more likely to choose a competing brand (analysis 2), and while benign envy increases consumers’ attitude toward a brand, malicious envy decreases their attitude toward a brand (analysis 3). Moreover, analysis 1 demonstrates that the effects of deservingness on malicious envy has a moderator factor (type of relationship) that affects how undeservingness is perceived, in terms of luck and deceit. The objective is to investigate the influence of deservingness and type of relationship (like or dislike a person) on benign and malicious envy, and the role of such envy subtypes on brand choice and brand attitude. The findings introduce a more nuanced view of the undeservingness effects and type of relationship, and contribute to the literature on brands and emotions, showing that each envy subtype brings different consequences for brands. / A inveja tornou-se popular como uma ferramenta de marketing, e os profissionais de marketing não somente tentam evocar inveja como também tentam convencer os consumidores a usar seus produtos e marcas para provocar inveja em outros consumidores, de modo que as marcas sejam fortalecidas. No entanto, eu demonstro que a inveja maligna leva os consumidores a serem mais propensos a escolher uma marca concorrente (análise 2), e enquanto a inveja benigna aumenta a atitude dos consumidores em relação a uma marca, a inveja maligna diminui a atitude em relação a marca (análise 3). Além disso, a análise 1 demonstra que os efeitos do merecimento na inveja maligna têm um fator moderador (tipo de relacionamento), que afeta como o merecimento é percebido, em termos de sorte e engano. O objetivo é investigar a influência do merecimento e do tipo de relacionamento (gostar ou não de uma pessoa) sobre a inveja benigna e maligna, e o papel dos subtipos de inveja na escolha de marca e na atitude de marca. Os resultados introduzem uma visão mais detalhada dos efeitos do merecimento e tipo de relacionamento, e contribuem para a literatura sobre marcas e emoções, mostrando que cada subtipo da inveja do consumidor traz diferentes conseqüências para as marcas.