A Theory of the Self, Emotion, and Culture

Summers-Effler, Erika

doi:10.1016/s0882-6145(04)21011-6

Cited by 26 publications

(31 citation statements)

References 20 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…wants, desires, interests, needs) (Strand and Lizardo ). In the light of recent theoretical advances in sociology, anthropology, philosophy and cognitive science, this explanation is wanting (the literature is too voluminous to cite completely, but see Vaisey ; Lizardo and Strand ; Summers‐Effler ; Hitlin ; Miles ; Kilpinen for good overviews). Work in these fields suggests that human aspirations motivate behaviour through habits, intuitions, impulses, and practical and tacit beliefs that often precede discursive reasoning (Giddens ; Camic ; Bourdieu ; Haidt ; Strand and Lizardo ).…”

Section: Behind Two Types Of Actionmentioning

confidence: 99%

The quality of compliance: investigating fishers’ responses towards regulation and authorities

2016

View full text Add to dashboard Cite

A substantial amount of scientific effort goes into understanding and measuring compliance in fisheries. Understanding why, how and when fishers follow or violate rules is crucial for designing effective fishery policies that can halt overfishing. Non‐compliance was initially explained almost exclusively with reference to economic and self‐interested motivations. More recently, however, most explanations involve a combination of economic, social, political and environmental factors. Despite this recent development towards more holistic explanations, many scientists continue to frame the issue in binary terms: fishers either follow rules, or they don't. In this article we challenge this binary interpretation and focus attention on the diversity of fishers’ dispositions and perceptions that underpin compliant behaviour. To this aim we construct a typology of fishers’ responses towards regulation and authorities, thereby developing conceptual tools to understand different motivations and attitudes that underlie compliance outcomes. For this purpose, we identify the motivational postures of ‘creativity’ and ‘reluctance’, and then highlight their empirical relevance with an interview study of Swedish fishers. Reasons for studying the quality and diversity of fishers’ motivations and responses are not purely academic. Conceptualizing and observing the quality of compliance can help policymakers and managers gauge and anticipate the potentiality of non‐compliant fishing practices that may threaten the resilience of marine ecosystems.

show abstract

Section: Behind Two Types Of Actionmentioning

confidence: 99%

The quality of compliance: investigating fishers’ responses towards regulation and authorities

2016

View full text Add to dashboard Cite

show abstract

“…Additionally, Collins [19] suggests that the forward panics that often result in violent atrocities are fueled by emotional energy, but it is not clear if this is the emotional energy of group solidarity, the emotional energy of hate, or both. Theorists articulating IRT [12][13][14] also discuss the dynamics of negative emotions (like anxiety, shame, and guilt), but do not go so far as to connect them to a concept of valenced emotional energy. In fact, even though Turner [39] uses the term "negative emotional energy" in his summaries of IRT, he does not clearly and conceptually distinguish it from Collins's more general notion.…”

Section: Toward a Conceptualization Of Valenced Emotional Energymentioning

confidence: 99%

Negative Emotional Energy: A Theory of the “Dark-Side” of Interaction Ritual Chains

Boyns

Luery

2015

Social Sciences

View full text Add to dashboard Cite

Abstract:Randall Collins' theory of interaction ritual chains is widely cited, but has been subject to little theoretical elaboration. One reason for the modest expansion of the theory is the underdevelopment of the concept of emotional energy. This paper examines emotional energy, related particularly to the dynamics of negative experiences. It asks whether or not negative emotions produce emotional energies that are qualitatively distinct from their positive counterparts. The analysis begins by tracing the development of Interaction Ritual Theory, and summarizes its core propositions. Next, it moves to a conceptualization of a "valenced" emotional energy and describes both "positive" and "negative" dimensions. Six propositions outline the central dynamics of negative emotional energy. The role of groups in the formation of positive and negative emotional energy are considered, as well as how these energies are significant sources of sociological motivation.

show abstract

“…Further, we do not think of the taste for risk as an entirely inborn trait (but we admit that it must have some physiological aspects, and we have no problem admitting that the existence of a certain predisposition for risk taking may be under partial genetic control that may be differentially distributed across individuals). The plasticity of the human cognitive‐emotional architecture (Barbalet 2004; Summers‐Effler 2004) still allows for important variation to develop in what, following the anthropologist Joseph Henrich (2008), we will refer to as the environment of ontogenetic adaptiveness (EOA) or the social and physical setting within which the first 16–20 years of life are spent 4 . Conceptualized in this way, socialization and risk aversion are complementary rather than competing theories.…”

Section: Gender Risk and Religiositymentioning

confidence: 99%

A Power‐Control Theory of Gender and Religiosity

Collett¹,

Ližardo²

2009

Scientific Study of Religion

149

126

View full text Add to dashboard Cite

The fact that women are more religious than men is one of the most consistent findings in the sociology of religion. Miller and Stark (2002) propose that a gender difference in riskpreference of physiological origin might explain this phenomenon. While acknowledging the utility of their risk-preference mechanism, we believe that their assumption regarding the genesis of this difference is a premature concession to biology. Returning to Miller's original paper on gender, risk, and religiosity (Miller and Hoffmann 1995), we draw on power-control theory (PCT), developed in the work of John Hagan and colleagues, to introduce a plausible socialization account for these differences. PCT attributes the origins of gender differences in risk-preference to class-based differences in the socialization of children, with women raised in more patriarchal families-as indexed by the mother's class position-more likely to be riskaverse than men raised in the same type of households and women raised in more egalitarian households. If religiosity and risk-aversion are related, then the gender difference in religiosity should be strongest among those raised by women of low socioeconomic status. We evaluate these claims using data from the General Social Survey. The results are consistent with a socialization explanation: women raised by high-SES mothers are less religious than women raised by low education mothers, but mother's socioeconomic status has little effect on men's chances of being irreligious and father's socioeconomic status has a negligible effect on the gender difference in religiosity.2

show abstract

A Theory of the Self, Emotion, and Culture

Cited by 26 publications

References 20 publications

The quality of compliance: investigating fishers’ responses towards regulation and authorities

The quality of compliance: investigating fishers’ responses towards regulation and authorities

Negative Emotional Energy: A Theory of the “Dark-Side” of Interaction Ritual Chains

A Power‐Control Theory of Gender and Religiosity

Contact Info

Product

Resources

About