Changes

==Etymology==

==Etymology==

[https://nordan.daynal.org/wiki/index.php?title=English#ca._1100-1500_.09THE_MIDDLE_ENGLISH_PERIOD Middle English], from Anglo-French, from Latin contemptus, from contemnere

[https://nordan.daynal.org/wiki/index.php?title=English#ca._1100-1500_.09THE_MIDDLE_ENGLISH_PERIOD Middle English], from Anglo-French, from Latin contemptus, from contemnere

*Date: [http://www.wikipedia.org/wiki/14th_Century 14th century]

*Date: [https://www.wikipedia.org/wiki/14th_Century 14th century]

==Definitions==

==Definitions==

*1 a : the [[act]] of despising : the [[state]] of [[mind]] of one who despises : disdain  

*1 a : the [[act]] of despising : the [[state]] of [[mind]] of one who despises : disdain  

*3 : willful disobedience to or open disrespect of a [[court]], [[judge]], or legislative body <contempt of court>

*3 : willful disobedience to or open disrespect of a [[court]], [[judge]], or legislative body <contempt of court>

==Description==

==Description==

'''Contempt''' is an [[intense]] [[feeling]] or [[attitude]] of regarding someone or something as inferior, base, or [[worthless]]—it is similar to scorn. It is also used when people are being sarcastic. One example of contempt could be seen in the character Ebenezer Scrooge from the [http://en.wikipedia.org/wiki/Charles_Dickens Charles Dickens]' book [http://en.wikipedia.org/wiki/A_Christmas_Carol A Christmas Carol], who was cold-hearted, hating Christmas and poor people. The [[word]] originated in 1393, from the [[Latin]] word contemptus meaning “scorn.” It is the past participle of contemnere and from com- intens. prefix + temnere “to slight, scorn.” The origin is uncertain. Contemptuous appeared in 1529.

'''Contempt''' is an [[intense]] [[feeling]] or [[attitude]] of regarding someone or something as inferior, base, or [[worthless]]—it is similar to scorn. It is also used when people are being sarcastic. One example of contempt could be seen in the character Ebenezer Scrooge from the [https://en.wikipedia.org/wiki/Charles_Dickens Charles Dickens]' book [https://en.wikipedia.org/wiki/A_Christmas_Carol A Christmas Carol], who was cold-hearted, hating Christmas and poor people. The [[word]] originated in 1393, from the [[Latin]] word contemptus meaning “scorn.” It is the past participle of contemnere and from com- intens. prefix + temnere “to slight, scorn.” The origin is uncertain. Contemptuous appeared in 1529.

Robert C. Solomon places contempt on the same [[continuum]] as resentment and [[anger]], and he [[argues]] that the [[differences]] between the three [[emotions]] are that resentment is directed toward a higher [[status]] [[individual]]; [[anger]] is directed toward an [[equal]] [[status]] individual; and contempt is directed toward a lower status individual. Contempt is often brought about by a combination of anger and disgust.

Robert C. Solomon places contempt on the same [[continuum]] as resentment and [[anger]], and he [[argues]] that the [[differences]] between the three [[emotions]] are that resentment is directed toward a higher [[status]] [[individual]]; [[anger]] is directed toward an [[equal]] [[status]] individual; and contempt is directed toward a lower status individual. Contempt is often brought about by a combination of anger and disgust.

Contempt has five "ugly" features. Contempt requires a [[judgment]] concerning the [[appearance]] or standing of the object of contempt. In particular, contempt involves the [[judgment]] that, because of some [[moral]] or [[personal]] failing or defect, the contemned [[person]] has [[compromised]] his or her standing vis-à-vis an interpersonal [[standard]] that the contemnor treats as important. This may have not been done [[Intentional|deliberately]] but by a lack of [[status]]. This lack of status may cause the contemptuous to classify the object of contempt as utterly [[worthless]], or as not fully meeting a particular interpersonal [[standard]]. Therefore, contempt is a [[response]] to a [[perceived]] failure to meet an interpersonal standard. Contempt is also a particular way of regarding or attending to the object of contempt, and this form of regard has an unpleasant [[effective]] element. However, contempt may be [[experienced]] as a highly visceral [[emotion]] similar to disgust, or as cool disregard.

Contempt has five "ugly" features. Contempt requires a [[judgment]] concerning the [[appearance]] or standing of the object of contempt. In particular, contempt involves the [[judgment]] that, because of some [[moral]] or [[personal]] failing or defect, the contemned [[person]] has [[compromised]] his or her standing vis-à-vis an interpersonal [[standard]] that the contemnor treats as important. This may have not been done [[Intentional|deliberately]] but by a lack of [[status]]. This lack of status may cause the contemptuous to classify the object of contempt as utterly [[worthless]], or as not fully meeting a particular interpersonal [[standard]]. Therefore, contempt is a [[response]] to a [[perceived]] failure to meet an interpersonal standard. Contempt is also a particular way of regarding or attending to the object of contempt, and this form of regard has an unpleasant [[effective]] element. However, contempt may be [[experienced]] as a highly visceral [[emotion]] similar to disgust, or as cool disregard.

Contempt has a certain comparative element. In [http://en.wikipedia.org/wiki/David_Hume David Hume]'s [[studies]] of contempt, he suggests that contempt [[essentially]] requires apprehending the “bad qualities” of someone “as they really are” while [[simultaneously]] making a comparison between this person and ourselves. Because of this [[reflexive]] element, contempt also involves what we might term a “positive self-feeling” of the contemptuous. A characteristic of contempt is the [[psychological]] withdrawal or distance one typically feels regarding the object of one’s contempt. This psychological distancing is an [[essential]] way of [[expressing]] one’s non-identification with the object of one’s contempt and it precludes [[sympathetic]] identification with the object of contempt. Contempt for a [[person]] involves a way of [[negatively]] and comparatively regarding or attending to someone who has not fully lived up to an [[Relationship|interpersonal]] [[standard]] that the person extending contempt thinks is important. This form of regard [[constitutes]] a [[psychological]] withdrawal from the object of contempt.

Contempt has a certain comparative element. In [https://en.wikipedia.org/wiki/David_Hume David Hume]'s [[studies]] of contempt, he suggests that contempt [[essentially]] requires apprehending the “bad qualities” of someone “as they really are” while [[simultaneously]] making a comparison between this person and ourselves. Because of this [[reflexive]] element, contempt also involves what we might term a “positive self-feeling” of the contemptuous. A characteristic of contempt is the [[psychological]] withdrawal or distance one typically feels regarding the object of one’s contempt. This psychological distancing is an [[essential]] way of [[expressing]] one’s non-identification with the object of one’s contempt and it precludes [[sympathetic]] identification with the object of contempt. Contempt for a [[person]] involves a way of [[negatively]] and comparatively regarding or attending to someone who has not fully lived up to an [[Relationship|interpersonal]] [[standard]] that the person extending contempt thinks is important. This form of regard [[constitutes]] a [[psychological]] withdrawal from the object of contempt.

Although contempt may not be a primary [[emotion]] as seen in [http://en.wikipedia.org/wiki/Robert_Plutchik Robert Plutchik]’s [[color]] wheel-like circumplex [[model]] of [[emotions]], the [[argument]] for whether or not contempt is a ‘basic’ [[emotion]] (universally recognized) has been disputed and disagreed on for years. [http://en.wikipedia.org/wiki/Paul_Ekman Paul Ekman], a widely recognized [[psychologist]], found six [[emotions]] that were [[universally]] recognized: [[anger]], disgust, [[fear]], [[joy]], [[Melancholy|sadness, and [[surprise]]. Findings on contempt are less clear, though there is at least some preliminary [[evidence]] that this [[emotion]] and its [[expression]] are universally recognized. Another [[study]] by Ekman and Karl G. Heider shows [[evidence]] for [[universality]] in a [[study]] across [[cultures]] in which the level of [[agreement]] about a contempt [[expression]] compared to the other six basic emotions (anger, disgust, fear, [[happiness]], sadness, surprise) was greater than 75% in all samples.

Although contempt may not be a primary [[emotion]] as seen in [https://en.wikipedia.org/wiki/Robert_Plutchik Robert Plutchik]’s [[color]] wheel-like circumplex [[model]] of [[emotions]], the [[argument]] for whether or not contempt is a ‘basic’ [[emotion]] (universally recognized) has been disputed and disagreed on for years. [https://en.wikipedia.org/wiki/Paul_Ekman Paul Ekman], a widely recognized [[psychologist]], found six [[emotions]] that were [[universally]] recognized: [[anger]], disgust, [[fear]], [[joy]], [[Melancholy|sadness, and [[surprise]]. Findings on contempt are less clear, though there is at least some preliminary [[evidence]] that this [[emotion]] and its [[expression]] are universally recognized. Another [[study]] by Ekman and Karl G. Heider shows [[evidence]] for [[universality]] in a [[study]] across [[cultures]] in which the level of [[agreement]] about a contempt [[expression]] compared to the other six basic emotions (anger, disgust, fear, [[happiness]], sadness, surprise) was greater than 75% in all samples.

The coping [[behaviors]] for contempt are neither labeled as withdrawal or approach (can be either). However, the main [[response]] of contempt lies within “publicized [[expression]] of low regard for the objects held in contempt” (Miller, C.H., 2008). By this [[reasoning]], a [[person]] holding contempt would not have the urge to openly [[confront]] the [[person]] with whom they are at odds with, nor would they themselves try to remove the object of contempt; rather, one who holds contempt would have the tendency to hold the view that others should remove the object of contempt, or hold the view that the object of contempt should remove itself. So while one would make their [[feelings]] known to others, the [[person]] with contempt would not [[necessarily]] want to directly deal with the situation at hand. One who is experiencing contempt would exhibit [[negative]] [[affective]] [[behaviors]] that may be labeled as “cold” – this simply [[meaning]] that one who is experiencing the [[emotion]] of contempt would tend to [[alienate]] those responsible.

The coping [[behaviors]] for contempt are neither labeled as withdrawal or approach (can be either). However, the main [[response]] of contempt lies within “publicized [[expression]] of low regard for the objects held in contempt” (Miller, C.H., 2008). By this [[reasoning]], a [[person]] holding contempt would not have the urge to openly [[confront]] the [[person]] with whom they are at odds with, nor would they themselves try to remove the object of contempt; rather, one who holds contempt would have the tendency to hold the view that others should remove the object of contempt, or hold the view that the object of contempt should remove itself. So while one would make their [[feelings]] known to others, the [[person]] with contempt would not [[necessarily]] want to directly deal with the situation at hand. One who is experiencing contempt would exhibit [[negative]] [[affective]] [[behaviors]] that may be labeled as “cold” – this simply [[meaning]] that one who is experiencing the [[emotion]] of contempt would tend to [[alienate]] those responsible.

==Facial expressions==

==Facial expressions==

Many [[research]] [[experiments]] have been conducted to [[decide]] if contempt is recognizable across [[cultures]] and some researchers believe contempt is too closely [[related]] to the [[emotion]] disgust. Even [http://www.wikipedia.org/wiki/Charles_Darwin Darwin] (1872) noted that contempt [[shares]] with [[moral]] disgust several common features and one can be mistaken for the other. Both contempt and disgust can fit into the hostility triad, sharing the disapproval of others, and can also be included in the ‘CAD triad’ as they exhibit the common theme of violation of moral [[ethics]]. Ekman and Friesen’s [[study]] that gave the first recorded percentages of more than 75% of all their samples distinguishing contempt over the other basic six [[emotions]]. Ekman and Friesen found the facial [[expression]] that [[universally]] signals contempt—a tightening and slight raising of the lip corner, primarily on one side of the face. They noted that contempt is the only [[emotion]] [[expressed]] asymmetrically.  

Many [[research]] [[experiments]] have been conducted to [[decide]] if contempt is recognizable across [[cultures]] and some researchers believe contempt is too closely [[related]] to the [[emotion]] disgust. Even [https://www.wikipedia.org/wiki/Charles_Darwin Darwin] (1872) noted that contempt [[shares]] with [[moral]] disgust several common features and one can be mistaken for the other. Both contempt and disgust can fit into the hostility triad, sharing the disapproval of others, and can also be included in the ‘CAD triad’ as they exhibit the common theme of violation of moral [[ethics]]. Ekman and Friesen’s [[study]] that gave the first recorded percentages of more than 75% of all their samples distinguishing contempt over the other basic six [[emotions]]. Ekman and Friesen found the facial [[expression]] that [[universally]] signals contempt—a tightening and slight raising of the lip corner, primarily on one side of the face. They noted that contempt is the only [[emotion]] [[expressed]] asymmetrically.  

Although Ekman and Friesen first recognized that facial [[expression]] as the expression that signaled contempt, it was [http://www.wikipedia.org/wiki/Charles_Darwin Darwin] who first recognized the facial expression for this [[emotion]]. Darwin was even more detailed in his description of the facial expressions that occur when contempt is being portrayed. He describes that the nose may be slightly turned up, which apparently follows from the turning up of the upper lip; or the movement may be abbreviated into a mere wrinkling of the nose.

Although Ekman and Friesen first recognized that facial [[expression]] as the expression that signaled contempt, it was [https://www.wikipedia.org/wiki/Charles_Darwin Darwin] who first recognized the facial expression for this [[emotion]]. Darwin was even more detailed in his description of the facial expressions that occur when contempt is being portrayed. He describes that the nose may be slightly turned up, which apparently follows from the turning up of the upper lip; or the movement may be abbreviated into a mere wrinkling of the nose.

==Cultural contexts==

==Cultural contexts==

Carstensen, Gottman, and Levenson (1995) found that “[[Negative]] [[emotional]] [[behavior]], such as expressed [[anger]], [[sadness]], contempt, and other [[negative]] [[emotions]], appears to be the best discriminator between satisfied and dissatisfied [[marriages]]”. This is a commonly agreed with [[idea]], that contempt can play a large role in bringing down [[relationships]]. This is likely due to its destructive [[nature]] similar in some ways to greed or a grudge. Carstensen, Gottman, and Levenson (1995) also [[discovered]] that “In terms of speaker [[behaviors]], wives were coded as showing more [[total]] [[emotion]], [[negative]] [[emotion]], [[anger]], [[joy]], contempt, whining, and [[sadness]].” This supports the stereotype that [[women]] express more emotion than [[men]] both in general and in [[relationships]]. It also supports the [[idea]] that men are less expressive than women and tend to be more [[defensive]] [[minded]] in [[conversations]].

Carstensen, Gottman, and Levenson (1995) found that “[[Negative]] [[emotional]] [[behavior]], such as expressed [[anger]], [[sadness]], contempt, and other [[negative]] [[emotions]], appears to be the best discriminator between satisfied and dissatisfied [[marriages]]”. This is a commonly agreed with [[idea]], that contempt can play a large role in bringing down [[relationships]]. This is likely due to its destructive [[nature]] similar in some ways to greed or a grudge. Carstensen, Gottman, and Levenson (1995) also [[discovered]] that “In terms of speaker [[behaviors]], wives were coded as showing more [[total]] [[emotion]], [[negative]] [[emotion]], [[anger]], [[joy]], contempt, whining, and [[sadness]].” This supports the stereotype that [[women]] express more emotion than [[men]] both in general and in [[relationships]]. It also supports the [[idea]] that men are less expressive than women and tend to be more [[defensive]] [[minded]] in [[conversations]].

In the book ''Blink: The Power of Thinking Without Thinking'' [[author]] [http://en.wikipedia.org/wiki/Malcolm_Gladwell Malcolm Gladwell] discusses [http://en.wikipedia.org/wiki/John_Gottman John Gottman]'s [[theories]] of how to [[predict]] which couples will stay married. Gottman's theory states that there are four major emotional [[reactions]] that are destructive to a [[marriage]]: [[defensiveness]], stonewalling, [[criticism]], and contempt. Among these four, Gottman considers contempt the most important of them all.

In the book ''Blink: The Power of Thinking Without Thinking'' [[author]] [https://en.wikipedia.org/wiki/Malcolm_Gladwell Malcolm Gladwell] discusses [https://en.wikipedia.org/wiki/John_Gottman John Gottman]'s [[theories]] of how to [[predict]] which couples will stay married. Gottman's theory states that there are four major emotional [[reactions]] that are destructive to a [[marriage]]: [[defensiveness]], stonewalling, [[criticism]], and contempt. Among these four, Gottman considers contempt the most important of them all.

==Quote==

==Quote==

[[Parables]] favor the making of impartial [[moral]] [[decisions]]. The parable evades much [[prejudice]] and puts new [[truth]] gracefully into the [[mind]] and does all this with the arousal of a minimum of the self-[[defense]] of [[personal]] resentment.

[[Parables]] favor the making of impartial [[moral]] [[decisions]]. The parable evades much [[prejudice]] and puts new [[truth]] gracefully into the [[mind]] and does all this with the arousal of a minimum of the self-[[defense]] of [[personal]] resentment.

# Ekman, P., Sorenson, R. E., & Friesen, W. V. (1969, April 4). Pan-Cultural Elements in Facial Displays of Emotion. Science, 164, 86-88. Retrieved April, 2008, from [5]

# Ekman, P., Sorenson, R. E., & Friesen, W. V. (1969, April 4). Pan-Cultural Elements in Facial Displays of Emotion. Science, 164, 86-88. Retrieved April, 2008, from [5]

# Carstensen, L. L., Gottman, J. M., Levenson, R. W. (1995). Emotional behavior in long term marriage.. American Psychological Association, 10(1), 140-149.

# Carstensen, L. L., Gottman, J. M., Levenson, R. W. (1995). Emotional behavior in long term marriage.. American Psychological Association, 10(1), 140-149.

# Gladwell, Malcolm (copyright 2005). Blink. Back Bay Books imprint (Little, Brown and Company). pp. 32–33. ISBN 0-316-01066-9. http://www.gladwell.com/blink/.

# Gladwell, Malcolm (copyright 2005). Blink. Back Bay Books imprint (Little, Brown and Company). pp. 32–33. ISBN 0-316-01066-9. https://www.gladwell.com/blink/.

[[Category: Psychology]]

[[Category: Psychology]]