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If bad things can happen to good people, this has disturbing implications for our senses of safety and justice Consequently, we may come to view the victims of unfortunate circumstances as possessing qualities that precipitated or otherwise can explain their unhappy fate Lerner argues that these beliefs often operate in a primitive, implicit manner in shaping our impressions and blame reactions, rather than through a more conscious application of deductive reasoning Seen in this light, applying negative stereotypes to members of socially disadvantaged groups can be seen as a way of bolstering our sense that the existing system of social inequality is just and appropriate (see also Jost & Banaji, 1994) Perhaps the greatest threat to our sense of safety and invulnerability comes from the recognition of our own mortality Research on terror management (eg.

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, Pyszczynski, Greenberg, & Solomon, 1999) suggests that we have a fundamental motivation to defend ourselves against confronting our own eventual demise One strategy for coping with this unpleasant reality lies in the creation and maintenance of broader worldviews that imbue life with a sense of meaning and purpose that extend beyond the life of the individual In a series of studies, it has been shown that reminding people of their own mortality results in the motivation to bolster one s cultural worldview One way in which this can be accomplished is by disparaging individuals who threaten or contradict one s worldview, such as the members of other social groups (Schimel et al, 1999) Given the wide array of defensive motivations that are addressed by forming negative and hostile impressions of out-groups, the enduring manifestations of intergroup con ict around the world may seem all the more intractable.

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Rather, in the tradition of the nineteenth-century American frontier, it espouses a Protestant pragmatism in which outward success is seen as the result of the proper environment Con ict is to be avoided, but when it occurs, it is indicative of some failure in the way in which we have arranged our environment The best examples of these attitudes can be found when the psychologist moves his theories to the real world, as Watson (1928) did when he counseled on the raising of children While quite content to build some fears into the child in order to establish a certain kind of conformity with group standards, Watson is much more uncertain about the need for any positive emotions He was sure that mother love is a dangerous instrument.

Research of this sort shows that although accurate perceptions are important to attainment of control, other powerful needs operate, pushing us toward perceiving the world in.

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Suppose the question is: Why does the analysand fear the snake so Suppose the answer to that questions is: A snake stands for, or symbolizes, a penis. It is easy to see that by itself this is no answer at all; for one thing, it leads immediately to the question: Why does the analysand fear a penis so The question is about an inexplicable [unexplained] mental phenomenon (i.e., fearing the snake so ) and its answer depends on an entire causal explanation. . . . A snake stands for, or symbolizes, a penis makes sense as an answer only if it is understood as shorthand for a causal explanation. . . . Correspondingly, the child stands for, or symbolizes, the boss is not a satisfactory answer (it does not even sound right) to the question, Why does this father beat his child (p. 249)

Children should never be hugged or kissed, never be allowed to sit in a mother s lap; shaking hands with them is all that is necessary or desirable A classical example of the behaviorist attitude toward emotion can be found in Kantor (1921), who decries emotional consequences: They are chaotic and disturb the ongoing stream of behavior; they produce con ict In contrast, Skinner (1938) noted the emotional consequences that occur during extinction; he understood the con ict engendered by punishment, and his utopian society is based on positive reinforcement I have discussed the classical behaviorists here for two reasons One is that underneath classical behaviorist inquiries into emotion is a con ict theory; it is obvious in Kantor, and implied in Watson and Skinner.

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But there is also another aspect of con ict in behaviorist approaches to emotion; it is the con ict between an underlying rational pragmatism and the necessity of dealing with emotional phenomena, which are frequently seen as unnecessary nuisances in the development and explanation of behavior There is no implication that emotions may be adaptively useful For example, apart from mediating avoidance behavior, visceral responses.

DSM II published. Vail training conference. National Council of Schools of Professional Psychology (NCSPP) founded. George Engel publishes paper in Science defining biopsychosocial model. Wachtel publishes Psychoanalysis and Behavior Therapy: Toward an Integration.

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