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  1. What is shared, what is different? Core relational themes and expressive displays of eight positive emotions.Belinda Campos, Michelle N. Shiota, Dacher Keltner, Gian C. Gonzaga & Jennifer L. Goetz - 2013 - Cognition and Emotion 27 (1):37-52.
    Understanding positive emotions' shared and differentiating features can yield valuable insight into the structure of positive emotion space and identify emotion states, or aspects of emotion states, that are most relevant for particular psychological processes and outcomes. We report two studies that examined core relational themes (Study 1) and expressive displays (Study 2) for eight positive emotion constructs—amusement, awe, contentment, gratitude, interest, joy, love, and pride. Across studies, all eight emotions shared one quality: high positive valence. Distinctive core relational theme (...)
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  • A theory of humor elicitation.Robert S. Wyer & James E. Collins - 1992 - Psychological Review 99 (4):663-688.
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  • Divergent effects of different positive emotions on moral judgment.Nina Strohminger, Richard L. Lewis & David E. Meyer - 2011 - Cognition 119 (2):295-300.
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  • The nature of awe: Elicitors, appraisals, and effects on self-concept.Michelle N. Shiota, Dacher Keltner & Amanda Mossman - 2007 - Cognition and Emotion 21 (5):944-963.
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  • Admiration and adoration: Their different ways of showing and shaping who we are.Ines Schindler, Veronika Zink, Johannes Windrich & Winfried Menninghaus - 2013 - Cognition and Emotion 27 (1):85-118.
    Admiration and adoration have been considered as emotions with the power to change people, yet our knowledge of the specific nature and function of these emotions is quite limited. From an interdisciplinary perspective, we present a prototype approach to admiration and what has variously been labelled adoration, worship, or reverence. Both admiration and adoration contribute to the formation of personal and collective ideals, values, and identities, but their workings differ. We offer a detailed theoretical account of commonalities and differences in (...)
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  • Appraisals cause experienced emotions: Experimental evidence.Ira Roseman & Andreas Evdokas - 2004 - Cognition and Emotion 18 (1):1-28.
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  • Religious awe: Potential contributions of negative theology to psychology, "positive" or otherwise.Louise Sundararajan - 2002 - Journal of Theoretical and Philosophical Psychology 22 (2):174-197.
    A hallmark of Christian mysticism is negative theology, which refers to the school of thought that gives prominence to negation in reference to God. By denying the possibility to name God, negative theology cuts at the very root of our cognitive makeup--the human impulse to name and put things into categories--and thereby situates us "halfway between a 'no longer' and a 'not yet'" , a temporality in which "the past is negated, but...the present is not yet formulated" . The affective (...)
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  • Approaching awe, a moral, spiritual, and aesthetic emotion.Dacher Keltner & Jonathan Haidt - 2003 - Cognition and Emotion 17 (2):297-314.
    In this paper we present a prototype approach to awe. We suggest that two appraisals are central and are present in all clear cases of awe: perceived vastness, and a need for accommodation, defined as an inability to assimilate an experience into current mental structures. Five additional appraisals account for variation in the hedonic tone of awe experiences: threat, beauty, exceptional ability, virtue, and the supernatural. We derive this perspective from a review of what has been written about awe in (...)
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  • Meaning in life and seeing the big picture: Positive affect and global focus.Joshua A. Hicks & Laura A. King - 2007 - Cognition and Emotion 21 (7):1577-1584.
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