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Shelley Dean Kilpatrick

Other affiliations: National Institutes of Health
Bio: Shelley Dean Kilpatrick is an academic researcher from University of California, Los Angeles. The author has contributed to research in topics: Empathy & Empathic accuracy. The author has an hindex of 8, co-authored 8 publications receiving 2088 citations. Previous affiliations of Shelley Dean Kilpatrick include National Institutes of Health.

Papers
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TL;DR: The personality and social factors that are associated with gratitude are consistent with a conceptualization of gratitude as an affect that is relevant to people's cognitions and behaviors in the moral domain.
Abstract: Gratitude is conceptualized as a moral affect that is analogous to other moral emotions such as empathy and guilt. Gratitude has 3 functions that can be conceptualized as morally relevant: (a) a moral barometer function (i.e., it is a response to the perception that one has been the beneficiary of another person's moral actions); (b) a moral motive function (i.e., it motivates the grateful person to behave prosocially toward the benefactor and other people); and (c) a moral reinforcer function (i.e., when expressed, it encourages benefactors to behave morally in the future). The personality and social factors that are associated with gratitude are also consistent with a conceptualization of gratitude as an affect that is relevant to people's cognitions and behaviors in the moral domain.

1,297 citations

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TL;DR: This paper found that vengefulness at baseline was negatively related to change in forgiving throughout an 8-week follow-up and was negatively associated with Agreeableness and positively associated with Neuroticism.
Abstract: Because forgiveness theory has tended to neglect the role of dispositional factors, the authors present novel theorizing about the nature of vengefulness (the disposition to seek revenge following interpersonal offenses) and its relationship to forgiveness and other variables. In Study 1, vengefulness was correlated cross-sectionally with (a) less forgiving, (b) greater rumination about the offense, (c) higher negative affectivity, and (d) lower life satisfaction. Vengefulness at baseline was negatively related to change in forgiving throughout an 8-week follow-up. In Study 2, vengefulness was negatively associated with Agreeableness and positively associated with Neuroticism. Measures of the Big Five personality factors explained 30% of the variance in vengefulness.

578 citations

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TL;DR: In this paper, an established method for assessing empathic accuracy was used to examine the consequences of accurate understanding during the early years of marriage and found that levels of empathic understanding reliably declined following the first year of marriage.
Abstract: An established method for assessing empathic accuracy was used to examine the consequences of accurate understanding during the early years of marriage. Structural equation modeling analyses simultaneously examined within-individual and across-partner associations among variables (actor effects and partner effects). During the first year of marriage, actor effects and partner effects were observed for two presumed consequences of empathic accuracy—accommodative behavior and couple well-being. Actor effects, partner effects, or both were observed for three possible determinants of empathic accuracy—commitment level, partner perspective-taking, and psychological femininity. Levels of empathic accuracy reliably declined following the first year of marriage, as did the strength of the above-noted associations with empathic accuracy.

151 citations

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TL;DR: The authors found that narcissism (particularly in its exploitiveness/entitlement dimension) was associated positively with the number and frequency of transgressions that respondents reported, and may be particularly useful for explaining why narcissistic people report higher rates of interpersonal transgressions in their daily lives.
Abstract: Narcissism is a set of traits that are motivated by the desire to establish and maintain a grandiose self-image. Consistent with this conceptualization, the authors hypothesized that narcissistic people perceive themselves to be the victims of other people's inter-personal transgressions more frequently than do less narcissistic people. In a 14-day diary study, the authors found that narcissism (particularly in its exploitiveness/entitlement dimension) was associated positively with the number and frequency of transgressions that respondents reported. The narcissism-victimization relationship appears to result, at least in part, from biased recall or self-presentation. The exploitiveness/entitlement dimension of narcissism may be particularly useful for explaining why narcissistic people report higher rates of interpersonal transgressions in their daily lives.

133 citations

Journal ArticleDOI
TL;DR: To move the field of palliative medicine forward so appropriate guidelines for spiritual care can be developed, it is critical that good research be conducted upon which to base spiritual care in an evidence-based model.
Abstract: Objective: There has been increasing recognition and acceptance of the importance of addressing existential and spiritual suffering as an important and necessary component of palliative medicine and end-of-life care in the United States. This paper seeks to empirically and systematically examine the extent to which there is an adequate scientific research base on spirituality and its role in palliative care, in the palliative care and hospice literature.Methods: We sought to locate all empirical studies published in five palliative medicine/hospice journals from 1994 to 1998. The journals included: American Journal of Hospice and Palliative Care, Journal of Palliative Care, Hospice Journal, Palliative Medicine, and The Journal of Pain and Symptom Management. Journal contents were searched to identify studies that included spiritual or religious measures or results. Case studies, editorials, and theoretical or descriptive articles were not included in the search. Results: During the years 1994–1998, 1,117 original empirical articles were published in the five journals reviewed. Only 6.3% (70 articles) included spiritual or religious variables. This percentage, while low, was better that the 1% previously reported in an examination of studies published in Journal of the American Medical Association, The Lancet, and New England Journal of Medicine. Significance of results: While researchers in the field of palliative care have studied spiritual/religious variables more than other areas of medicine, the total percentage for studies is still a low 6.3%. To move the field of palliative medicine forward so appropriate guidelines for spiritual care can be developed, it is critical that good research be conducted upon which to base spiritual care in an evidence-based model. Recommendations are made for future studies on spiritual care in palliative medicine.

55 citations


Cited by
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TL;DR: The theory and findings suggest that the capacity to experience positive emotions may be a fundamental human strength central to the study of human flourishing.
Abstract: In this article, the author describes a new theoretical perspective on positive emotions and situates this new perspective within the emerging field of positive psychology. The broaden-and-build theory posits that experiences of positive emotions broaden people's momentary thought-action repertoires, which in turn serves to build their enduring personal resources, ranging from physical and intellectual resources to social and psychological resources. Preliminary empirical evidence supporting the broaden-and-build theory is reviewed, and open empirical questions that remain to be tested are identified. The theory and findings suggest that the capacity to experience positive emotions may be a fundamental human strength central to the study of human flourishing.

9,580 citations

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TL;DR: The theme of the volume is that it is human to have a long childhood which will leave a lifelong residue of emotional immaturity in man.
Abstract: Erik Eriksen is a remarkable individual. He has no college degrees yet is Professor of Human Development at Harvard University. He came to psychology via art, which explains why the reader will find him painting contexts and backgrounds rather than stating dull facts and concepts. He has been a training psychoanalyst for many years as well as a perceptive observer of cultural and social settings and their effect on growing up. This is not just a book on childhood. It is a panorama of our society. Anxiety in young children, apathy in American Indians, confusion in veterans of war, and arrogance in young Nazis are scrutinized under the psychoanalytic magnifying glass. The material is well written and devoid of technical jargon. The theme of the volume is that it is human to have a long childhood which will leave a lifelong residue of emotional immaturity in man. Primitive groups and

4,595 citations

Journal ArticleDOI
TL;DR: Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits and exhibited heightened well-being across several, though not all, of the outcome measures across the 3 studies.
Abstract: The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1 and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing, and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2) records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life appraisals. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups. The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.

2,587 citations

Journal ArticleDOI
TL;DR: This chapter reviews current theory and research on moral emotions and focuses on a triad of negatively valenced "self-conscious" emotions-shame, guilt, and embarrassment.
Abstract: Moral emotions represent a key element of our human moral apparatus, influencing the link between moral standards and moral behavior This chapter reviews current theory and research on moral emotions We first focus on a triad of negatively valenced “self-conscious” emotions—shame, guilt, and embarrassment As in previous decades, much research remains focused on shame and guilt We review current thinking on the distinction between shame and guilt, and the relative advantages and disadvantages of these two moral emotions Several new areas of research are highlighted: research on the domain-specific phenomenon of body shame, styles of coping with shame, psychobiological aspects of shame, the link between childhood abuse and later proneness to shame, and the phenomena of vicarious or “collective” experiences of shame and guilt In recent years, the concept of moral emotions has been expanded to include several positive emotions—elevation, gratitude, and the sometimes morally relevant experience o

2,141 citations

01 Jan 2003
TL;DR: In many of the world's religious traditions, the good go up, to heaven or a higher rebirth, and the bad go down, to hell or a lower rebirth as mentioned in this paper.
Abstract: Morality dignifies and elevates. When Adam and Eve ate the forbidden fruit, God said "Behold, the man is become as one of us, to know good and evil" (Gen. 3:22). In many of the world's religious traditions, the good go up, to heaven or a higher rebirth, and the bad go down, to hell or a lower rebirth. Even among secular people, moral motives are spoken of as the "highest" and "noblest" motives, whereas greed and lust are regarded as "baser" or "lower" instincts. Morality is therefore like the temple on the hill of human nature: It is our most sacred attribute, a trait that is often said to separate us from other animals and bring us closer to God. For 2,400 years, the temple has been occupied by the high priests of reason. Plato (4th century B.C./1949) presented a model of a divided self in which reason, firmly ensconced in the head, rules over the passions, which rumble around in the chest and stomach (Timaeus, 69). Aristotle had a similar conception of reason as the wise master and emotion as the foolish slave: "anger seems to listen to reason, but to hear wrong, like hasty servants, who run off before they have heard everything their master tells them, and fail to do what they were ordered, or like dogs, which bark as soon as there is a knock without waiting to see if the visitor is a friend" (Ethics, 1962, 1149a). Throughout the long history of moral philosophy, the focus has generally been on moral reasoning, whereas the moral emotions have been regarded with some suspicion (Solomon, 1993). Even when moral psychology finally separated itself from moral philosophy and began to make its own empir-

1,815 citations