Alan Page Fiske
Dados Biográficos
| ID | 78770 |
|---|---|
| NOME | Alan Page Fiske |
| PRENOMES | Alan Page |
| SOBRENOME | Fiske |
| ASSINATURA | FISKE A P |
| AFILIAÇÕES | University of California, Los Angeles |
| ORCID | 0000-0002-0506-2134 |
| VERIFICADO | Sim |
| TOTAL DE OBRAS | 32 |
| TOTAL DE CITAÇÕES | 324 |
| TOTAL COMO AUTOR | 32 |
| TOTAL COMO EDITOR | 0 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 1990 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2026 |
| ÍNDICE H | 8 |
Why just these four ways of coordinating, and how Homo sapiens got them
Why just these four ways of coordinating, and how Homo sapiens got them Alan Page Fiske 1 78 Page 2 of 26 Theory and Society (2026) 55:78known species to use these schemas for social coordination, as such.It may have taken tens of millions of years or more for early organisms to have evolved the neurocognitive capacities to use these four mathematical structures to function nonsocially, but it need not have taken nearly so long for some early Hom…
Ways of Knowing Emotion, and What You Don't Know about Your Own Emotions
Ways of Knowing Emotion, and What You Don't Know about Your Own Emotions:The Case of Kama Muta Alan Page Fiske (bio) THIRTEEN WAYS OF KNOWING AN EMOTION We have emotions, but in what ways do we know or not know them? Emotions have many facets—I will characterize 13 of them—each of which a person may know or not know. These ways of knowing are dissociable—one may know an emotion in any of these ways without necessarily knowing the emotion in any o…
Kama Muta
The locus of kama muta in religion
The joys of knowing kama muta
The lexical fallacy in emotion research
Vernacular lexemes appear self-evident, so we unwittingly reify them.But the words and phrases of natural languages comprise a treacherous basis for identifying valid psychological constructs, as I illustrate in emotion research.Like other vernacular lexemes, the emotion labels in natural languages do not have definite, stable, mutually transparent meanings, and any one vernacular word may be used to denote multiple scientifically distinct entiti…
Kama muta
English-speakers sometimes say that they feel "moved to tears," "emotionally touched," "stirred," or that something "warmed their heart;" other languages use similar passive contact metaphors to refer to an affective state. The authors propose and measure the concept of kama muta to understand experiences often given these and other labels. Do the same experiences evoke the same kama muta emotion across nations and languages? They conducted studi…
Kama Muta
Ethnographies, histories, and popular culture from many regions around the world suggest that marked moments of love, affection, solidarity, or identification everywhere evoke the same emotion. Based on these observations, we developed the kama muta model, in which we conceptualize what people in English often label being moved as a culturally implemented social-relational emotion responding to and regulating communal sharing relations. We hypoth…
The Best-Loved Story of All Time
Article The Best-Loved Story of All Time: Overcoming All Obstacles to Be Reunited, Evoking Kama Muta was published on April 1, 2017 in the journal Evolutionary Studies in Imaginative Culture (volume 1, issue 1)
Interpersonal closeness and morality predict feelings of being moved
We discovered that events of positive tears, rather than negative tears, were associated with self-reported being moved or touched, with goosebumps, with feelings of chest warmth, and with the appraisals of increased closeness and moral acts. These appraisals mediated the difference in being moved between positive and negative events. We further found that appraisal patterns for personally experienced events were similar to the patterns for obser…
The Sudden Devotion Emotion
When communal sharing relationships (CSRs) suddenly intensify, people experience an emotion that English speakers may label, depending on context, "moved," "touched," "heart-warming," "nostalgia," "patriotism," or "rapture" (although sometimes people use each of these terms for other emotions). We call the emotion kama muta (Sanskrit, "moved by love"). Kama muta evokes adaptive motives to devote and commit to the CSRs that are fundamental to soci…
Virtuous Violence
What motivates violence? How can good and compassionate people hurt and kill others or themselves? Why are people much more likely to kill or assault people they know well, rather than strangers? This provocative and radical book shows that people mostly commit violence because they genuinely feel that it is the morally right thing to do. In perpetrators' minds, violence may be the morally necessary and proper way to regulate social relationships…
Metarelational models
Beyond cognizing persons and social relationships, people also think about combinations of relationships : metarelational models (MeRMs). If relationships are words, then MeRMs are syntax; if relationships are atoms, MeRMs are chemical compounds. MeRMs are the motivated, emotionally experienced, morally directive models for generating, understanding, coordinating, planning, evaluating, modulating, sanctioning, and redressing configurations of soc…
Moral psychology is relationship regulation
Genuine moral disagreement exists and is widespread. To understand such disagreement, we must examine the basic kinds of social relationships people construct across cultures and the distinct moral obligations and prohibitions these relationships entail. We extend relational models theory (Fiske, 1991) to identify 4 fundamental and distinct moral motives. Unity is the motive to care for and support the integrity of in-groups by avoiding or elimin…
The Evolution of Giving, Sharing, and Lotteries
A core feature of human societies is that people often transfer resources to others. Such transfers can be governed by several different mechanisms, such as gift giving, communal sharing, or lottery-type arrangements. We present a simple model of the circumstances under which each of these three forms of transfer would be expected to evolve through direct fitness benefits. We show that in general, individuals should favor transferring some of the…
Differently embodying different relationships
Udgivelsesdato: Nov
Interpersonal leveling, independence, and self‐enhancement
We argue that the relational model that people use for organizing specific social interactions in any culture determines whether people self‐enhance. Self‐enhancement is not a functional consequence of the (independent or interdependent) cultural model of self. Across three studies, Danes self‐enhanced considerably less than did Americans but were more independent on the Twenty Statements Test, made more individual attributions about social life,…
Socio-Moral Emotions Motivate Action to Sustain Relationships
Building on the foundation of commitment theory (Frank, 1988; Nesse, 2001), a new proxy theory of emotions posits that emotions promote adaptive relational action that tends to create and sustain important social relationships. The theory indicates that emotions are immediate motivational proxies for the long-run expected adaptive value of relationships and relational strategies. Emotions motivate action that is likely to improve a person's socia…
Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs
Analyzing national and ethnic differences in individualism and collectivism, D. Oyserman, H. M. Coon, and M. Kemmelmeier (2002) showed that small differences in scales or samples produce markedly divergent results, challenging the validity of these constructs. The author examines the following limitations of research on individualism and collectivism: It treats nations as cultures and culture as a continuous quantitative variable; conflates all k…
Relational models theory
Descriptive taxonomies of social relationships typically propose independent, bipolar dimensions, such as warmth/hostility, equality/inequality, and formality/informality. Relational models theory (Fiske, 1991), in contrast, proposes four potentially correlated, unipolar relational models. Features of the four models were subjected to confirmatory factor analyses that tested the unipolarity and non‐independence assumptions on a large sample of so…
Food sharing and feeding another person suggest intimacy; two studies of American college students
Ethnographic work indicates that food transfer has social significance, but food transfer has not previously been considered as a nonverbal communication channel. We categorize social food transfer along two dimensions: nature of the behaviour in the transfer (X shares food with or feeds Y), and the state of the food transferred (Y's food never contacted by X, or Y's food previously bitten/tasted/touched by X; we call the latter food consubstanti…
The structure of social substitutions
People often select a substitute to replace an intended interactant, thereby revealing how they represent their social intentions. Naturally-occurring substitutions preserved the relational model governing the interaction but not the characteristics of individual participants, indicating that social intentions are formulated in terms of relational rather than individual characteristics. © 1997 John Wiley & Sons, Ltd
Taboo Trade‐offs
Taboo trade‐offs violate deeply held normative intuitions about the integrity, even sanctity, of certain relationships and the moral‐political values underlying those relationships. For instance, if asked to estimate the monetary worth of one's children, of one's loyalty to one's country, or of acts of friendship, people find the questions more than merely confusing or cognitively intractable: they find such questions themselves morally offensive…
Cultural Rituals and Obsessive-Compulsive Disorder
Our species has distinctive features, genetically inherited, which interact with social conditioning......One of these distinctive human features may be a propensity to the ritualisation of certain of our behaviours.[Turner 1985a:249
Personhood and Agency
Taboo Trade‐offs
Taboo trade‐offs violate deeply held normative intuitions about the integrity, even sanctity, of certain relationships and the moral‐political values underlying those relationships. For instance, if asked to estimate the monetary worth of one's children, of one's loyalty to one's country, or of acts of friendship, people find the questions more than merely confusing or cognitively intractable: they find such questions themselves morally offensive…
Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs
Analyzing national and ethnic differences in individualism and collectivism, D. Oyserman, H. M. Coon, and M. Kemmelmeier (2002) showed that small differences in scales or samples produce markedly divergent results, challenging the validity of these constructs. The author examines the following limitations of research on individualism and collectivism: It treats nations as cultures and culture as a continuous quantitative variable; conflates all k…
Confusing one person with another
Seven studies investigated the cognitive structure of social relationships exhibited in the patterns of substitutions that occur when people confuse a person with another. The studies investigated natural errors in which people called a familiar person by the wrong name, misremembered with whom they had interacted, or mistakenly directed an action at an inappropriate person. These studies tested the relational-models theory of A. P. Fiske (1990b,…
The Sudden Devotion Emotion
When communal sharing relationships (CSRs) suddenly intensify, people experience an emotion that English speakers may label, depending on context, "moved," "touched," "heart-warming," "nostalgia," "patriotism," or "rapture" (although sometimes people use each of these terms for other emotions). We call the emotion kama muta (Sanskrit, "moved by love"). Kama muta evokes adaptive motives to devote and commit to the CSRs that are fundamental to soci…
Cultural Rituals and Obsessive-Compulsive Disorder
Our species has distinctive features, genetically inherited, which interact with social conditioning......One of these distinctive human features may be a propensity to the ritualisation of certain of our behaviours.[Turner 1985a:249
Social Errors in Four Cultures
To test the cross-cultural generality of relational-models theory, four studies examined the social errors of Bengali, Korean, Chinese, and Vai (from Liberia and Sierra Leone) subjects resident in the United States. Few of the subjects understood or spoke English well or participated substantially in American culture. Subjects reported errors in which they called someone they knew by the wrong name, misremembered with whom they had done something…
Implicit relationship prototypes
The lexical fallacy in emotion research
Vernacular lexemes appear self-evident, so we unwittingly reify them.But the words and phrases of natural languages comprise a treacherous basis for identifying valid psychological constructs, as I illustrate in emotion research.Like other vernacular lexemes, the emotion labels in natural languages do not have definite, stable, mutually transparent meanings, and any one vernacular word may be used to denote multiple scientifically distinct entiti…
Interpersonal leveling, independence, and self‐enhancement
We argue that the relational model that people use for organizing specific social interactions in any culture determines whether people self‐enhance. Self‐enhancement is not a functional consequence of the (independent or interdependent) cultural model of self. Across three studies, Danes self‐enhanced considerably less than did Americans but were more independent on the Twenty Statements Test, made more individual attributions about social life,…
Relativity within Moose ("Mossi") Culture
Kama Muta
Ethnographies, histories, and popular culture from many regions around the world suggest that marked moments of love, affection, solidarity, or identification everywhere evoke the same emotion. Based on these observations, we developed the kama muta model, in which we conceptualize what people in English often label being moved as a culturally implemented social-relational emotion responding to and regulating communal sharing relations. We hypoth…
Differently embodying different relationships
Udgivelsesdato: Nov
The Evolution of Giving, Sharing, and Lotteries
A core feature of human societies is that people often transfer resources to others. Such transfers can be governed by several different mechanisms, such as gift giving, communal sharing, or lottery-type arrangements. We present a simple model of the circumstances under which each of these three forms of transfer would be expected to evolve through direct fitness benefits. We show that in general, individuals should favor transferring some of the…
Overcoming Humanities-Babble
Relativity within Moose ("Mossi") Culture
Confusing one person with another
Seven studies investigated the cognitive structure of social relationships exhibited in the patterns of substitutions that occur when people confuse a person with another. The studies investigated natural errors in which people called a familiar person by the wrong name, misremembered with whom they had interacted, or mistakenly directed an action at an inappropriate person. These studies tested the relational-models theory of A. P. Fiske (1990b,…
The four elementary forms of sociality
The motivation, planning, production, comprehension, coordination, and evaluation of human social life may be based largely on combinations of 4 psychological models. In communal sharing, people treat all members of a category as equivalent. In authority ranking, people attend to their positions in a linear ordering. In equality matching, people keep track of the imbalances among them. In market pricing, people orient to ratio values. Cultures us…
Overcoming Humanities-Babble
Implicit relationship prototypes
Personality and the Social Construction of Society
Social Errors in Four Cultures
To test the cross-cultural generality of relational-models theory, four studies examined the social errors of Bengali, Korean, Chinese, and Vai (from Liberia and Sierra Leone) subjects resident in the United States. Few of the subjects understood or spoke English well or participated substantially in American culture. Subjects reported errors in which they called someone they knew by the wrong name, misremembered with whom they had done something…
Cultural Rituals and Obsessive-Compulsive Disorder
Our species has distinctive features, genetically inherited, which interact with social conditioning......One of these distinctive human features may be a propensity to the ritualisation of certain of our behaviours.[Turner 1985a:249
Personhood and Agency
The structure of social substitutions
People often select a substitute to replace an intended interactant, thereby revealing how they represent their social intentions. Naturally-occurring substitutions preserved the relational model governing the interaction but not the characteristics of individual participants, indicating that social intentions are formulated in terms of relational rather than individual characteristics. © 1997 John Wiley & Sons, Ltd
Taboo Trade‐offs
Taboo trade‐offs violate deeply held normative intuitions about the integrity, even sanctity, of certain relationships and the moral‐political values underlying those relationships. For instance, if asked to estimate the monetary worth of one's children, of one's loyalty to one's country, or of acts of friendship, people find the questions more than merely confusing or cognitively intractable: they find such questions themselves morally offensive…
Food sharing and feeding another person suggest intimacy; two studies of American college students
Ethnographic work indicates that food transfer has social significance, but food transfer has not previously been considered as a nonverbal communication channel. We categorize social food transfer along two dimensions: nature of the behaviour in the transfer (X shares food with or feeds Y), and the state of the food transferred (Y's food never contacted by X, or Y's food previously bitten/tasted/touched by X; we call the latter food consubstanti…
Relational models theory
Descriptive taxonomies of social relationships typically propose independent, bipolar dimensions, such as warmth/hostility, equality/inequality, and formality/informality. Relational models theory (Fiske, 1991), in contrast, proposes four potentially correlated, unipolar relational models. Features of the four models were subjected to confirmatory factor analyses that tested the unipolarity and non‐independence assumptions on a large sample of so…
Socio-Moral Emotions Motivate Action to Sustain Relationships
Building on the foundation of commitment theory (Frank, 1988; Nesse, 2001), a new proxy theory of emotions posits that emotions promote adaptive relational action that tends to create and sustain important social relationships. The theory indicates that emotions are immediate motivational proxies for the long-run expected adaptive value of relationships and relational strategies. Emotions motivate action that is likely to improve a person's socia…
Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs
Analyzing national and ethnic differences in individualism and collectivism, D. Oyserman, H. M. Coon, and M. Kemmelmeier (2002) showed that small differences in scales or samples produce markedly divergent results, challenging the validity of these constructs. The author examines the following limitations of research on individualism and collectivism: It treats nations as cultures and culture as a continuous quantitative variable; conflates all k…
Interpersonal leveling, independence, and self‐enhancement
We argue that the relational model that people use for organizing specific social interactions in any culture determines whether people self‐enhance. Self‐enhancement is not a functional consequence of the (independent or interdependent) cultural model of self. Across three studies, Danes self‐enhanced considerably less than did Americans but were more independent on the Twenty Statements Test, made more individual attributions about social life,…
Differently embodying different relationships
Udgivelsesdato: Nov
Moral psychology is relationship regulation
Genuine moral disagreement exists and is widespread. To understand such disagreement, we must examine the basic kinds of social relationships people construct across cultures and the distinct moral obligations and prohibitions these relationships entail. We extend relational models theory (Fiske, 1991) to identify 4 fundamental and distinct moral motives. Unity is the motive to care for and support the integrity of in-groups by avoiding or elimin…
The Evolution of Giving, Sharing, and Lotteries
A core feature of human societies is that people often transfer resources to others. Such transfers can be governed by several different mechanisms, such as gift giving, communal sharing, or lottery-type arrangements. We present a simple model of the circumstances under which each of these three forms of transfer would be expected to evolve through direct fitness benefits. We show that in general, individuals should favor transferring some of the…
Metarelational models
Beyond cognizing persons and social relationships, people also think about combinations of relationships : metarelational models (MeRMs). If relationships are words, then MeRMs are syntax; if relationships are atoms, MeRMs are chemical compounds. MeRMs are the motivated, emotionally experienced, morally directive models for generating, understanding, coordinating, planning, evaluating, modulating, sanctioning, and redressing configurations of soc…
Virtuous Violence
What motivates violence? How can good and compassionate people hurt and kill others or themselves? Why are people much more likely to kill or assault people they know well, rather than strangers? This provocative and radical book shows that people mostly commit violence because they genuinely feel that it is the morally right thing to do. In perpetrators' minds, violence may be the morally necessary and proper way to regulate social relationships…
The Best-Loved Story of All Time
Article The Best-Loved Story of All Time: Overcoming All Obstacles to Be Reunited, Evoking Kama Muta was published on April 1, 2017 in the journal Evolutionary Studies in Imaginative Culture (volume 1, issue 1)
Interpersonal closeness and morality predict feelings of being moved
We discovered that events of positive tears, rather than negative tears, were associated with self-reported being moved or touched, with goosebumps, with feelings of chest warmth, and with the appraisals of increased closeness and moral acts. These appraisals mediated the difference in being moved between positive and negative events. We further found that appraisal patterns for personally experienced events were similar to the patterns for obser…
The Sudden Devotion Emotion
When communal sharing relationships (CSRs) suddenly intensify, people experience an emotion that English speakers may label, depending on context, "moved," "touched," "heart-warming," "nostalgia," "patriotism," or "rapture" (although sometimes people use each of these terms for other emotions). We call the emotion kama muta (Sanskrit, "moved by love"). Kama muta evokes adaptive motives to devote and commit to the CSRs that are fundamental to soci…
Kama muta
English-speakers sometimes say that they feel "moved to tears," "emotionally touched," "stirred," or that something "warmed their heart;" other languages use similar passive contact metaphors to refer to an affective state. The authors propose and measure the concept of kama muta to understand experiences often given these and other labels. Do the same experiences evoke the same kama muta emotion across nations and languages? They conducted studi…
Psychology (21 obras) · Social Psychology (18 obras) · Cultural Differences and Values (13 obras) · Computer Science (12 obras) · Sociology (11 obras) · Social and Intergroup Psychology (9 obras) · Social Psychology (9 obras) · Epistemology (6 obras) · Emotions and Moral Behavior (5 obras) · Cognition (4 obras)