Titlebook: Rules of Hope; James R. Averill,George Catlin,Kyum Koo Chon Book 1990 Springer-Verlag New York Inc. 1990 ETA.Self.anatomy.emotion

PARA

開始從未

Study 4: Cross-Cultural Variations,mple, hope . was regarded primarily as a negative state by the Greeks, but as a major virtue by later Christians. There is also evidence that hope is constituted differently, at least in its emotional connotation, across cultures today. In constructing a cross-cultural lexicon of emotional concepts,

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谷類

,Introduction: Pandora’s Legacy,Mason, & Hamburg, 1963; Gottschalk, 1974; Spence, Scarborough, & Ginsberg, 1978; Snyder, 1989). The references are, however, scattered, and systematic analyses have been few (cf. Fromm, 1968; Lynch, 1965; Stotland, 1969).

胎兒

Cabinet

Study 4: Cross-Cultural Variations,its near equivalent in the indigenous languages) was mentioned by informants from the United States, Australia, Puerto Rico, and Japan. Informants from Korea, Indonesia, Malaysia, and Sri Lanka did not mention hope among the emotions of their cultures.

匍匐

Conclusion: Emotion, Self and Society,some respects) as a universal experience. In Study 3, the characteristics of hope identified in the two previous studies were confirmed through an analysis of metaphors and maxims. And finally, the cultural relativity of hope was explored in Study 4.

小爭吵

慢跑

1431-7532 ope is neither a necessary nor a universal part of life. Rather, hope is constituted in accordance with cultural norms, and hence it may vary fundamentally from one society to another. In the first of four studies, Averill, Catlin, and Chon delineate four classes of rules that help constitute hope i

冥界三河

Book 1990ther a necessary nor a universal part of life. Rather, hope is constituted in accordance with cultural norms, and hence it may vary fundamentally from one society to another. In the first of four studies, Averill, Catlin, and Chon delineate four classes of rules that help constitute hope in Western