Carpendale & Lewis (C&L) rightly emphasise the central role of social interaction in the development of children's understanding of mind. Further support and justification for their theoretical focus are provided by research on advanced reasoning about socio-emotional and socio-motivational processes. Variability in social experience can explain both developmental change and within-age-group differences in such social understanding.

Existing evidence suggests that children from around the age of 8 years strategically alter their public image in accordance with known values and preferences of peers, through the self-descriptive information they convey. However, an important but neglected aspect of this 'self-presentation' is the medium through which such information is communicated: the voice itself. The present study explored peer audience effects on children's vocal productions. Fifty-six children were presented with vignettes where a fictional child, matched to the participant's age and sex, (...) is trying to make friends with a group of same-sex peers with stereotypically masculine or feminine interests. Participants were asked to impersonate the child in that situation and, as the child, to read out loud masculine, feminine and gender-neutral self-descriptive statements to these hypothetical audiences. They also had to decide which of those self-descriptive statements would be most helpful for making friends. In line with previous research, boys and girls preferentially selected masculine or feminine self-descriptive statements depending on the audience interests. Crucially, acoustic analyses of fundamental frequency and formant frequency spacing revealed that children also spontaneously altered their vocal productions: they feminized their voices when speaking to members of the ballet club, while they masculinized their voices when speaking to members of the rugby club. Both sexes also feminized their voices when uttering feminine sentences, compared to when uttering masculine and gender-neutral sentences. Implications for the hitherto neglected role of acoustic qualities of children's vocal behaviour in peer interactions are discussed. This article is part of the theme issue 'Voice modulation: from origin and mechanism to social impact '. (shrink)

Despite increasing pressure to deal with climate change, firms have been slow to respond with effective action. This article presents a multi-level framework for a better understanding of why many firms are failing to reduce their absolute greenhouse gas emissions, which contribute to climate change. The concepts of short-termism and uncertainty avoidance from research in psychology, sociology, and organization theory can explain the phenomenon of organizational inaction on climate change. Antecedents related to short-termism and uncertainty avoidance reinforce one another at (...) three levels—individual, organizational, and institutional—and result in organizational inaction on climate change. The article also discusses the implications of this multi-level framework for research on corporate sustainability. (shrink)

The concept of yinyang lies at the heart of Chinese thought and culture. The relationship between these two opposing, yet mutually dependent, forces is symbolized in the familiar black and white symbol that has become an icon in popular culture across the world. The real significance of yinyang is, however, more complex and subtle. This brilliant and comprehensive analysis by one of the leading authorities in the field captures the richness and multiplicity of the meanings and applications of yinyang, including (...) its visual presentations. Through a vast range of historical and textual sources, the book examines the scope and role of yinyang, the philosophical significance of its various layers of meanings and its relation to numerous schools and traditions within Chinese philosophy. By putting yinyang on a secure and clear philosophical footing, the book roots the concept in the original Chinese idiom, distancing it from Western assumptions, frameworks and terms, yet also seeking to connect its analysis to shared cross-cultural philosophical concerns. (shrink)

The trial of Socrates -- Socrates in court -- How the system worked -- The charge of impiety -- The war years -- Alcibiades, Socrates, and the aristocratic milieu -- Pestilence and war -- The rise and fall of Alcibiades -- The end of the war -- Critias and Civil War --- Crisis and conflict -- Symptoms of change -- Reactions to intellectuals -- The condemnation of Socrates -- Socratic politics -- A cock for Asclepius.

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

This paper examines the sophistic practice of antilogikê or antilogic, which consists in, as G. B. Kerferd described, “causing the same thing to be seen by the same people now as possessing one predicate and now as possessing the opposite or contradictory predicate.” Although, since Plato, antilogic has been cast in a cloud of suspicion, understood primarily as the dubious practice of making the weaker argument stronger, I explore a contrary interpretation that antilogic was a technique for pursuing the suspension (...) of judgment, or epochê. In this paper, I define the practice of antilogic through the tale of Corax and Tisias and the surviving fragments of Protagoras and Gorgias. In so doing, I hypothesize that antilogic was a method for averting the natural tendency of language to assign stability and durability to being. Through the perpetual displacement of one logos by another, antilogic grants thought access to the ceaseless flux and becoming of nature. As it barred language from assigning stability to being, so too did it provide a “way out” of the inexorable human drive captured in the opening line of Aristotle’s Metaphysics: “All humans naturally desire to know.”. (shrink)

Cet article montre, à partir du cas des abeilles domestiques et du travail apicole et agricole, comment des êtres vivants participent à façonner des temporalités nocturnes. La nuit, du fait de l’absence de luminosité, les abeilles se rassemblent à l’intérieur de leur ruche et ne butinent plus. Ce comportement, issu de l’expérience que les abeilles ont des heures nocturnes, est mis à profit dans un ensemble de pratiques : d’une part, par les apiculteurs dans la réalisation de la transhumance des (...) abeilles, un travail de nuit exigeant lors duquel ces professionnels doivent se coordonner avec la temporalité nocturne de leurs abeilles ; d’autre part, par les agriculteurs dans l’utilisation des pesticides, encadrée juridiquement à partir d’une qualification de la nuit chez l’abeille. Au gré des contextes et de ces différentes pratiques relationnelles avec l’abeille, la nuit apparaît comme un moment vécu de multiples manières. C’est à partir d’un terrain ethnographique en vallée du Rhône (... (shrink)

them. Though Aristotle does not say so, presumably the questioner who conceals in this way must be prepared, when challenged, to show that the conclusion...

This paper focuses on independent training providers (ITPs) – in other words, private companies – as suppliers of vocational education and training in post-war England. Whilst acknowledging the central role of further education (FE) colleges in delivering vocational learning, it draws attention to a large, diverse sector of ITPs operating alongside FE colleges, particularly during the 1960s and 1970s. Data suggest that around 15–20% of vocational learners were enrolled as fee-paying customers with private providers at that time – a figure (...) broadly similar to today. There are, it is argued, three related reasons for this. First, the post-war policy environment, and the varied and uneven nature of colleges at that time, allowed significant room for ITPs to operate as alternative providers of vocational education. Second, the far-reaching ‘efficiency’ gains required since FE colleges left local authority control have largely attenuated the space in which ITPs previously operated. Third, neoliberal assumptions about the superiority of private enterprise mean that ITPs now receive significant funding from the state, largely to deliver Apprenticeships and other programmes of work-related learning – which has, somewhat perversely, reduced the incentive for them to act as bone fide commercial providers of a broader range of vocational learning. (shrink)

The struggle which Plato has Socrates recommend to his interlocutors in Gorgias - and to his readers - is the struggle to overcome the temptations of worldly success and to concentrate on genuine morality. Ostensibly an enquiry into the value of rhetoric, the dialogue soon becomes an investigation into the value of these two contrasting ways of life. In a series of dazzling and bold arguments, Plato attempts to establish that only morality can bring a person true happiness, and to (...) demolish alternative viewpoints. It is not surprising that Gorgias is one of Plato's most widely read dialogues. Philosophers read it for its coverage of central moral issues; others enjoy its vividness, clarity and occasional bitter humour. This new translation is accompanied by explanatory notes and an informative introduction. (shrink)

The first English-language biography of the well-known traditionalist metaphysican René Guénon, including a separate section assessing the impact of his work in the Western world, and an extensive annotated bibliography.

Purity is known as an ideal of proof that restricts a proof to notions belonging to the ‘content’ of the theorem. In this paper, our main interest is to develop a conception of purity for formal (natural deduction) proofs. We develop two new notions of purity: one based on an ontological notion of the content of a theorem, and one based on the notions of surrogate ontological content and structural content. From there, we characterize which (classical) first-order natural deduction proofs (...) of a mathematical theorem are pure. Formal proofs that refer to the ontological content of a theorem will be called ‘fully ontologically pure’. Formal proofs that refer to a surrogate ontological content of a theorem will be called ‘secondarily ontologically pure’, because they preserve the structural content of a theorem. We will use interpretations between theories to develop a proof-theoretic criterion that guarantees secondary ontological purity for formal proofs. (shrink)

What responsibility do individuals bear for structural injustice? Iris Marion Young has offered the most fully developed account to date, the Social Connections Model. She argues that we all bear responsibility because we each causally contribute to structural processes that produce injustice. My aim in this article is to motivate and defend an alternative account that improves on Young’s model by addressing five fundamental challenges faced by any such theory. The core idea of what I call the “Role-Ideal Model” is (...) that we are each responsible for structural injustice through and in virtue of our social roles, i.e. our roles as parents, colleagues, employers, citizens, etc., because roles are the site where structure meets agency. In short, the Role-Ideal Model explains how individual action contributes to structural change, justifies demands for action from each particular agent, specifies what kinds of acts should be undertaken, moderates between demanding too much and too little of individual agents, and provides an account of the critical responses appropriate for holding individuals accountable for structural injustice. (shrink)

Robin McKenna argues that we need to make space for an approach to epistemology that avoids the idealizations typical of the field. He applies this approach to topics in applied and social epistemology, such as what to do about science denial, whether we should try to be intellectually autonomous, and what our obligations are to other inquirers.

Objective: To explore the relationship between the presentation of suffering and support for euthanasia in the British news media.Method: Data was retrieved by searching the British newspaper database LexisNexis from 1996 to 2000. Twenty-nine articles covering three cases of family assisted suicide were found. Presentations of suffering were analysed employing Heidegger’s distinction between technological ordering and poetic revealing.Findings: With few exceptions, the press constructed the complex terrain of FAS as an orderly or orderable performance. This was enabled by containing the (...) contradictions of FAS through a number of journalistic strategies: treating degenerative dying as an aberrant condition, smoothing over botched attempts, locating the object of ethical evaluation in persons, not contexts, abbreviating the decision making process, constructing community consensus and marginalising opposing views.Conclusion: The findings of this study support the view that news reporting of FAS is not neutral or inconsequential. In particular, those reports presenting FAS as an orderly, rational performance were biased in favor of technical solutions by way of the legalisation of euthanasia and/or the involvement of medical professionals. In contrast, while news reports sensitive to contradiction did not necessarily oppose euthanasia, they were less inclined to overtly support technical solutions, recognising the importance of a trial to address the complexity of FAS. (shrink)

This 1990 book is a survey of the critical reaction to Beethoven's music as it appeared in the major musical journals, French as well as German, of his day, and represents the first published history of Beethoven reception. The author discusses the philosophical and analytical implications of these reviews and reassesses what has come to be the accepted view of a nineteenth-century musical aesthetics rooted in Romantic Idealism. Wallace sees Beethoven's critics as in fact providing a link between two apparently (...) antithetical approaches to music: the eighteenth-century emphasis on expression and extra-musical interpretation and the nineteenth-century emphasis on 'absolute' music and formal analysis. This book thus provides, in addition to a carefully documented study of Beethoven's critical reception, a re-evaluation of his oeuvre and its significance in music history. An index of all reviews cited is provided, and a further appendix contains the quoted material in its original language. (shrink)

Moral agency is limited, imperfect, and structurally constrained. This is evident in the many ways we all unwittingly participate in widespread injustice through our everyday actions, which I call ‘structural wrongs’. To do justice to these facts, I argue that we should distinguish between summative and formative moral criticism. While summative criticism functions to conclusively assess an agent's performance relative to some benchmark, formative criticism aims only to improve performance in an ongoing way. I show that the negative sanctions associated (...) with summative responses are only justifiably imposed under certain conditions when persons exercise their agency wrongly — conditions that do not always hold for structural wrongs. Yet even in such cases we can still use formative responses, which are warranted whenever agents fall short of moral ideals. Expanding our repertoire of moral criticism to include both summative and formative responses enables us to better appreciate both the powers and limitations of our agency, and the complexity of moral life. (shrink)

Gender classifications often are controversial. These controversies typically focus on whether gender classifications align with facts about gender kind membership: Could someone really be nonbinary? Is Chris Mosier really a man? I think this is a bad approach. Consider the possibility of ontological oppression, which arises when social kinds operating in a context unjustly constrain the behaviors, concepts, or affect of certain groups. Gender kinds operating in dominant contexts, I argue, oppress trans and nonbinary persons in this way: they marginalize (...) trans men and women, and exclude nonbinary persons. As a result, facts about membership in dominant gender kinds should not settle gender classification practices. (shrink)

We want to know what gender is. But metaphysical approaches to this question solely have focused on the binary gender kinds men and women. By overlooking those who identify outside of the binary–the group I call ‘genderqueer’–we are left without tools for understanding these new and quickly growing gender identifications. This metaphysical gap in turn creates a conceptual lacuna that contributes to systematic misunderstanding of genderqueer persons. In this paper, I argue that to better understand genderqueer identities, we must recognize (...) a new type of gender kind: critical gender kinds, or kinds whose members collectively destabilize one or more pieces of dominant gender ideology. After developing a model of critical gender kinds, I suggest that genderqueer is best modeled as a critical gender kind that destabilizes the ‘binary axis’, or the piece of dominant gender ideology that says that the only possible genders are the binary, discrete, exclusive, and exhaustive kinds men and women. (shrink)

Ordinary discourse is filled with discussions about ‘sexual orientation’. This discourse might suggest a common understanding of what sexual orientation is. But even a cursory search turns up vastly differing, conflicting, and sometimes ethically troubling characterizations of sexual orientation. The conceptual jumble surrounding sexual orientation suggests that the topic is overripe for philosophical exploration. This paper lays the groundwork for such an exploration. In it, I offer an account of sexual orientation – called ‘Bidimensional Dispositionalism’ – according to which sexual (...) orientation concerns what sex[es] and gender[s] of persons one is disposed to sexually engage, and makes no reference to one’s own sex and gender. (shrink)

Postmodernism and Education responds to the interest in postmodernism as a way of understanding social, cultural and economic trends. Robin Usher and Richard Edwards explore the impact which postmodernism has had upon the theory and practice of education, using a broad analysis of postmodernism and an in-depth introduction to key writers in the field, including Lacan, Derrida, Foucault and Lyotard. In examining the impact which this thinking has had upon contemporary theory and practice of education, Usher and Edwards concentrate (...) particularly upon how postmodernist ideas challenge existing concepts, structures and hierarchies. (shrink)

This paper addresses questions of women’s autonomy in India and analyses its location within the legal discourse. The women’s movement has primarily tried to analyse questions of women’s autonomy through exploring women’s position in law. Among other indicators, women’s position in society is often analysed through marriage, divorce and property acts. This paper analyses the evolution of these acts and critiques whether they have led to women’s autonomy or merely subsumed questions of autonomy resulting in further marginalization of women in (...) the polity. The paper begins with the assumption that locations matter and that laws affect different women differently, particularly in the context of India where civil law is constantly pitted against personal and customary law. To understand the situation of women in India, therefore, an understanding of the evolution of laws seems necessary, because laws are considered to be primary markers of autonomy. (shrink)

There has been extensive discussion of testimonial epistemic injustice, the phenomenon whereby a speaker’s testimony is rejected due to prejudice regarding who they are. But people also have their testimony rejected or preempted due to prejudice regarding what they communicate. Here, the injustice is content focused. We describe several cases of content focused injustice, and we theoretically interrogate those cases by building up a general framework through which to understand them as a genuine form of epistemic injustice that stands in (...) intertwined relationships to other forms of epistemic injustice. (shrink)

This book delves deep into the Social Construction of Theory, comparative epistemology and intellectual history to stress the interrelationship between diverse cultures during the colonial period and bring forth convincing evidence of how the 19th century was shaped. It approaches an interesting relation between the linguistic studies of 19th century’s scientific world and subsequent widespread acceptance of the empirically weak theory of the Aryan invasion. To show entangled history in a globalized world, the book draws on the Aryan Invasion Theory (...) to highlight how different socio-religious parties commonly shape a new theory. It also explores how research is affected by the so-called social construction of theory and comparative epistemology, and deals with scholarly advancement and its relation with contemporary socio-political demands. The most significant conclusion of the book is that academic studies are prone to comparative epistemology, even under the strict scrutiny of the so-called scientific methods. (shrink)

What is objectionable about “blacking up” or other comparable acts of imagining involving unethical attitudes? Can such imaginings be wrong, even if there are no harmful consequences and imaginers are not meant to apply these attitudes beyond the fiction? In this article, we argue that blackface—and imagining in general—can be ethically flawed in virtue of being oppressive, in virtue of either its content or what imaginers do with it, where both depend on how the imagined attitudes interact with the imagining’s (...) context. We explain and demonstrate this using speech act theory alongside a detailed case study of blackface. (shrink)

Iris Marion Young’s influential Social Connections Model of responsibility offers a compelling approach to theorizing structural injustice. However, the precise nature of the kind of responsibility modelled by the SCM, along with its relationship to the liability model, has remained unclear. I offer a reading of Young that takes the difference between the liability model and the SCM to be an instance of a more longstanding distinction in the literature on moral responsibility: attributability vs. accountability. I show that interpreting the (...) SCM as a conception of accountability resolves a number of objections, while also highlighting the SCM’s distinctive stance on the relationship between ethics and politics. (shrink)

Philosophy Compass, Volume 17, Issue 4, April 2022.

We live in a world saturated in both racial and gendered divisions. Our focus is on one place where attitudes about these divisions diverge: language. We suspect most everyone would be horrified at the idea of adding race-specific pronouns, honorifics, generic terms, and so on to English. And yet gender-specific terms of the same sort are widely accepted and endorsed. We think this asymmetry cannot withstand scrutiny. We provide three considerations against incorporating additional race-specific terms into English, and argue that (...) these considerations also support eliminating the analogous gender-specific terms. With respect to these parts of speech, English should be no more gender-specific than it already is race-specific. (shrink)

In this article, Dembroff argues that the category nonbinary should not be understood in terms of presentation or psychological states, but instead in terms of how its members are politically situated with respect to the binary expectations of Western gender ideology.

I propose a new concept of solidarity, which I call “solidarity from below,” that highlights an aspect of solidarity widely recognized in popular uses of the term, but which has hitherto been neglected in the philosophical literature. Solidarity from below is the collective ability of otherwise powerless people to organize themselves for transformative social change. I situate this concept with respect to four distinct but intertwined questions that have motivated extant theorizing about solidarity. I explain what it means to conceptualize (...) solidarity from below as a form of power, rather than as a feeling, disposition, duty, or scheme of social arrangements. Finally, I suggest that the moral-relational aspects of solidarity emerge secondarily from the process of collective power, and not the other way around. (shrink)

Sally Haslanger has recently argued that philosophical focus on implicit bias is overly individualist, since social inequalities are best explained in terms of social structures rather than the actions and attitudes of individuals. I argue that questions of individual responsibility and implicit bias, properly understood, do constitute an important part of addressing structural injustice, and I propose an alternative conception of social structure according to which implicit biases are themselves best understood as a special type of structure.

In the dissertation I examine the split between cognition and eros in Kant's notion of objectivity, which has become paradigmatic for modern theories about knowledge. I argue that the split between cognition, on the one hand, and feelings and desires, on the other, does not capture the necessary conditions of knowledge, as Kant claims, but involves a suppression of erotic factors of existence. ;The split between pure knowledge and sensual existence in Kant's thought reflects an ascetic tradition inherited from both (...) Greek and Christian sources, which views the body, sexuality, and in particular women's sexuality as a source of pollution. According to this tradition, since thought must be divested of the pollution of sensuous existence, women's sexuality precludes them from rational activity. Consequently, the philosophical commitment to purity has justified the exclusion of women from the practice of knowledge. ;The particular form of asceticism which is evident in Kant's treatment of sensibility of objective knowledge, of morality, and of aesthetic judgement, reflects the reified nature of relations in an emerging capitalist economy. The suppression of the immediate, sensual qualities in both the subject and object of knowledge, in Kant's system, corresponds to the suppression of the immediate, qualitative features of the subject and object in the process of commodity production. Both persons and things become reduced to a formal abstract equivalence. Kant's notion of objectivity makes normative this objectification of relations between persons and things. ;Thus, the paradigm of objective knowledge is not only damaging to the thinker, who must detach himself from the emotional and sensual facets of existence. It serves as an ideology which has justified the exclusion of women from the pursuit of knowledge, and which more generally legitimates the distorted human relations generated by the world of commodity production. ;By considering Kant's commitment to pure knowledge in the context of the genealogy of the concept of purity, the themes of asceticism and fetishism emerged as mutually illuminating. Implicit in the ascetic denial of sensuality is a dialectic which leads to an objectification of persons and things. Moreover, the fetishism of commodities involves a detachment of erotic interests from persons which results in an obsessive interest in objects. (shrink)

Chinese translation courtesy of Zhuanxu Xu. We want to know what gender is. But metaphysical approaches to this question solely have focused on the binary gender kinds men and women. By overlooking those who identify outside of the binary–the group I call ‘genderqueer’–we are left without tools for understanding these new and quickly growing gender identifications. This metaphysical gap in turn creates a conceptual lacuna that contributes to systematic misunderstanding of genderqueer persons. In this paper, I argue that to better (...) understand genderqueer identities, we must recognize a new type of gender kind: critical gender kinds, or kinds whose members collectively resist dominant gender ideology. After developing a model of critical gender kinds, I suggest that genderqueer is best modeled as a critical gender kind that stands in opposition to `the binary assumption', or the prevalent assumption that the only possible genders are the binary, discrete, exclusive, and exhaustive kinds men and women. (shrink)

A hypertext learner navigates with a instinctive feeling for a knowledge. The learner does not know her queries, although she has a feeling for them. A learner’s navigation appears as complete upon the emergence of an aesthetic pleasure, called rasa. The order of arrival or the associational logic and even the temporal order are not relevant to this emergence. The completeness of aesthetics is important. The learner does not look for the intention of the writer, neither does she look for (...) significance. Lexia has a suggestive power and she is suggested in the arrival of aesthetics. Hypertext learning does not depend on communication. The learner in her pleasure transgresses the bounds of space-time to be in communion with several writers/learners. Hypertext learning does not appear to be fundamentally different from the analog learning; however, in performance, as in navigation, the learner assumes a mental state that helps her in her emergence into aesthetic bliss, of an arrival to the completed lexial navigation. This completeness is owing to aesthetics and is not owing to either the semantics or the query-fulfilling qualities. (shrink)

Contemporary democracy has given primacy to thought. Building up institutions on thought and reasoned discourse excludes out human actions derived not from thought that one thinks. Ordinary life is visited by emotion and passion. Such actions of unknown origin are captured best in the drama. Indian theory and practice of drama and the poetics offer communion between the performer and the viewer. Blissful relish of the actions and the dialogues lift up the banal actions from the ordinary to a state (...) beyond simple event. Relishing thus resides in cognition. Drama in theory and in its practice thus offers foundation to institutions that could embrace independent actions as well. In relish there is cognition and reasoning alone cannot lay claim. Folk life and folk actions thus could be emancipatory. (shrink)

When one takes an intersectional perspective on patterns of oppression and domination, it becomes clear that familiar forms of systemic injustice, such as misogyny and anti-Black racism, are inseparable. Some feminist theorists conclude, from this, that the systems behind these injustices cannot be individuated—for example, that there isn’t patriarchy and white supremacy, but instead only white supremacist patriarchy. This chapter offers a different perspective. Philosophers have long observed that a statue and a lump of clay can be individuated although inseparable, (...) and that statues and lumps of clay do different explanatory and predictive work for the same causal outcomes. This chapter suggests that the same is true of systems such as patriarchy and white supremacy. These systems, like the injustices they produce, are inseparable. But they can be individuated, and when they are individuated, they do different explanatory and predictive work. (shrink)

Many of us hold false beliefs about matters that are relevant to public policy such as climate change and the safety of vaccines. What can be done to rectify this situation? This question can be read in two ways. According to the descriptive reading, it concerns which methods will be effective in persuading people that their beliefs are false. According to the normative reading, it concerns which methods we are permitted to use in the service of persuading people. Some effective (...) methods—a programme of brainwashing, say—would not be permissible. In this paper I compare “methods of rational persuasion” with what you might call “marketing methods” such as how one frames the problem of climate change. My aim is to show that “marketing methods” are preferable to “methods of rational persuasion”. My argument has two parts. First, I argue that the evidence suggests that “marketing methods” are more effective in persuading people to change their minds. Second, I argue that “marketing methods” are an acceptable response to the normative question. (shrink)

Appraisal research based on participants' self-report of emotional experiences is predicated on the assumption that the academic community and the lay public share comparable meanings of the emotion terms used. However, this can be a risky assumption to make, as in the case of the emotion disgust which appears in common usage to reflect irritation, or anger, as often as repulsion. To examine the theoretical versus the lay meaning of disgust, 140 undergraduates were asked to recall a time when they (...) felt either angry, disgust, disgusted, revulsion, or grossed out. Analysis of event recall responses and emotional experience measures suggests that the common understanding of the word disgust reflects a combination of the conceptual meanings of disgust and anger whereas the slang term grossed out more closely captures the theoretical construct of disgust. Implications of these findings for emotion research based on self-report are discussed. (shrink)