论正念调节道德愤怒双重效应的可能性
On the Possibility of Mindfulness Regulating the Dual Effects of Moral Outrage
DOI: 10.12677/ap.2026.1611528, PDF,   
作者: 刘 娜*#:苏州大学教育学院,江苏 苏州;李恬然:河北大学中央兰开夏传媒与创意学院,河北 保定
关键词: 道德愤怒;双重效应;正念;Moral Outrage; Dual Effects; Mindfulness
摘要: 道德愤怒是一种具有双重效应的复杂道德情绪,其积极效应表现为增强道德动机、维护正义并激发利他或集体行动;而其消极效应表现为可能诱发非理性判断、过度惩罚甚至放大社会冲突等的消极效应,道德生活亟须一种可以缓和道德愤怒消极效应的机制。因此,本研究从道德情绪维度与愤怒维度出发,探讨正念具备调节道德愤怒双重效应的可能性。正念不仅影响个体的情绪调节与心理健康,也与多种道德情绪及道德敏感性密切相关,基于S-ART框架,正念可以下调因自我中心产生的负面情绪,如一般愤怒;但在面对第三方不公时,正念并不会让人变得麻木,反而会通过增强自我觉察和自我超越进而增强(上调)观察者的对他人道德关怀的情绪,如道德愤怒。
Abstract: Moral outrage is a complex moral emotion with dual effects. Its positive effects manifest in enhancing moral motivation, safeguarding justice, and inspiring altruistic or collective action; whereas its negative effects manifest in potentially inducing irrational judgments, excessive punishment, and even amplifying social conflicts. Moral life urgently requires a mechanism that can mitigate the negative effects of moral outrage. Therefore, starting from the dimensions of moral emotion and anger, this study explores the possibility of mindfulness regulating the dual effects of moral outrage. Mindfulness not only affects an individual’s emotion regulation and mental health but is also closely related to various moral emotions and moral sensitivity. Based on the S-ART framework, mindfulness can down-regulate negative emotions arising from egocentrism, such as general anger. However, when facing third-party injustice, mindfulness does not make people numb, but rather enhances (up-regulates) the observer’s emotions of moral concern for others, such as moral outrage, by strengthening self-awareness and self-transcendence.
文章引用:刘娜, 李恬然 (2026). 论正念调节道德愤怒双重效应的可能性. 心理学进展, 16(11), 81-88. https://doi.org/10.12677/ap.2026.1611528

参考文献

[1] 罗宇婷(2025). 道德愤怒和共情对大学生网络羞辱行为的影响. 硕士学位论文, 太原: 山西大学.
[2] 彭彦琴(2025). 中国心性心理学: 理论体系与训练模式. 南京大学出版社.
[3] 彭异芳, 宋晓兰(2021). 短期正念训练降低反应性攻击——接纳及愤怒的作用. 见 中国心理学会(编), 第二十三届全国心理学学术会议摘要集(上) (pp. 161-162).
[4] 任梦妍(2025). 道德愤怒和个人愤怒对亲社会行为的影响. 硕士学位论文, 昆明: 云南师范大学.
[5] 王迪(2019). 道德愤怒与道德教育. 硕士学位论文, 南京: 南京师范大学.
[6] 王迪, 高德胜(2020). 道德愤怒与道德教育结合的可能性及其可教性. 中国教育学刊, (11), 97-102.
[7] 钟錂纂(1985). 颜习斋先生言行录(p. 38). 北京: 中华书局.
[8] 周谨平, 谭文(2024). 论道德愤怒的正当性. 伦理学研究, (2), 44-52.
[9] Baer, R. A. (2003). Mindfulness Training as a Clinical Intervention: A Conceptual and Empirical Review. Clinical Psychology: Science and Practice, 10, 125-143.
https://doi.org/10.1093/clipsy.bpg015
[10] Batson, C. D., Kennedy, C. L., Nord, L., Stocks, E. L., Fleming, D. A., Marzette, C. M. et al. (2007). Anger at Unfairness: Is It Moral Outrage? European Journal of Social Psychology, 37, 1272-1285.
https://doi.org/10.1002/ejsp.434
[11] Bishop, S. R., Lau, M., Shapiro, S., Carlson, L., Anderson, N. D., Carmody, J. et al. (2004). Mindfulness: A Proposed Operational Definition. Clinical Psychology: Science and Practice, 11, 230-241.
https://doi.org/10.1093/clipsy.bph077
[12] Borders, A., Earleywine, M., & Jajodia, A. (2010). Could Mindfulness Decrease Anger, Hostility, and Aggression by Decreasing Rumination? Aggressive Behavior, 36, 28-44.
https://doi.org/10.1002/ab.20327
[13] Brady, W. J., Wills, J. A., Jost, J. T., Tucker, J. A., & Van Bavel, J. J. (2021). Emotion Shapes the Diffusion of Moralized Content in Social Networks. Proceedings of the National Academy of Sciences, 118, e2016723118.
[14] Brown, K. W., & Ryan, R. M. (2003). The Benefits of Being Present: Mindfulness and Its Role in Psychological Well-Being. Journal of Personality and Social Psychology, 84, 822-848.
https://doi.org/10.1037/0022-3514.84.4.822
[15] Cahn, B. R., & Polich, J. (2006). Meditation States and Traits: EEG, ERP, and Neuroimaging Studies. Psychological Bulletin, 132, 180-211.
https://doi.org/10.1037/0033-2909.132.2.180
[16] Davidson, R. J. (2010). Empirical Explorations of Mindfulness: Conceptual and Methodological Conundrums. Emotion, 10, 8-11.
https://doi.org/10.1037/a0018480
[17] Giner-Sorolla, R., & Russell, P. S. (2019). Anger, Disgust, and Moral Judgment: Differentiating Affective Influences on Moral Reasoning. Emotion Review, 11, 153-163.
[18] Kabat-Zinn, J. (2003). Mindfulness-Based Interventions in Context: Past, Present, and Future. Clinical Psychology: Science and Practice, 10, 144-156.
https://doi.org/10.1093/clipsy.bpg016
[19] Kay, A. A., Masters-Waage, T. C., Reb, J., & Vlachos, P. A. (2023). Mindfully Outraged: Mindfulness Increases Deontic Retribution for Third-Party Injustice. Organizational Behavior and Human Decision Processes, 176, Article 104249.
https://doi.org/10.1016/j.obhdp.2023.104249
[20] Keng, S. L., Smoski, M. L., & Robins, C. J. (2011). Effects of Mindfulness on Psychological Health: A Review of Empirical Studies. Clinical Psychology Review, 31, 1041-1056.
https://doi.org/10.1016/j.cpr.2011.04.006
[21] Luberto, C. M., Shinday, N., Song, R., Philpotts, L. L., Park, E. R., Fricchione, G. L. et al. (2018). A Systematic Review and Meta-Analysis of the Effects of Meditation on Empathy, Compassion, and Prosocial Behaviors. Mindfulness, 9, 708-724.
https://doi.org/10.1007/s12671-017-0841-8
[22] O’Dean, S. M., Summerell, E., Harmon-Jones, E., Creswell, J. D., & Denson, T. F. (2025). The Associations and Effects of Mindfulness on Anger and Aggression: A Meta-Analytic Review. Clinical Psychology Review, 118, Article 102584.
https://doi.org/10.1016/j.cpr.2025.102584
[23] Park, T., Reilly-Spong, M., & Gross, C. R. (2013). Mindfulness: A Systematic Review of Instruments to Measure an Emergent Patient-Reported Outcome (PRO). Quality of Life Research, 22, 2639-2659.
https://doi.org/10.1007/s11136-013-0395-8
[24] Peters, J. R., Smart, L. M., Eisenlohr-Moul, T. A., Geiger, P. J., Smith, G. T., & Baer, R. A. (2015). Anger Rumination as a Mediator of the Relationship between Mindfulness and Aggression: The Utility of a Multidimensional Mindfulness Model. Journal of Clinical Psychology, 71, 871-884.
https://doi.org/10.1002/jclp.22189
[25] Pourteimour, S., Ebrahimian, A., Askari-Majdabadi, H., Parizad, N., & Fakhr-Movahedi, A. (2025). Consequences of Moral Outrage among Nurses: A Scoping Review. Iranian Journal of Nursing and Midwifery Research, 30, 150-163.
https://doi.org/10.4103/ijnmr.ijnmr_330_23
[26] Purser, R. (2019). McMindfulness: How Mindfulness Became the New Capitalist Spirituality. Watkins Media.
[27] Rezapour-Mirsaleh, Y., Aghabagheri, M., Choobforoushzadeh, A., & Mohammadpanah Ardakan, A. (2022). Mindfulness, Empathy and Moral Sensitivity in Nurses: A Structural Equation Modeling Analysis. BMC Nursing, 21, Article No. 132.
https://doi.org/10.1186/s12912-022-00912-3
[28] Riesgo, S. B., Giuffredi-Kähr, A., & Malär, L. (2026). When Self-Congruence Backfires: How Dark Triad Consumers React to Dark Triad Brand Personalities. Journal of Business Research, 216, Article 116393.
https://doi.org/10.1016/j.jbusres.2026.116393
[29] Rothschild, Z. K., & Keefer, L. A. (2017). A Cleansing Fire: Moral Outrage Alleviates Guilt and Buffers Threats to One’s Moral Identity. Motivation and Emotion, 41, 209-229.
https://doi.org/10.1007/s11031-017-9601-2
[30] Ruedy, N. E., & Schweitzer, M. E. (2010). In the Moment: The Effect of Mindfulness on Ethical Decision Making. Journal of Business Ethics, 95, 73-87.
https://doi.org/10.1007/s10551-011-0796-y
[31] Salerno, J. M., & Peter-Hagene, L. C. (2013). The Interactive Effect of Anger and Disgust on Moral Outrage and Judgments. Psychological Science, 24, 2069-2078.
https://doi.org/10.1177/0956797613486988
[32] Vago, D. R., & Silbersweig, D. A. (2012). Self-Awareness, Self-Regulation, and Self-Transcendence (S-ART): A Framework for Understanding the Neurobiological Mechanisms of Mindfulness. Frontiers in Human Neuroscience, 6, Article 296.
https://doi.org/10.3389/fnhum.2012.00296
[33] Zhang, J., Xiong, Z., Zheng, H., & Ma, X. (2024). The Moral Psychological Justification of Anger: An Exploration of Self-Respect and Recognition. Behavioral Sciences, 15, Article 3.
https://doi.org/10.3390/bs15010003