Schadenfreude

Dawna białoruska pieśń ludowa zaczyna się w te słowa:
„Oj Wasylu, Wasylu, cóż tak się weselisz? Czy ci żona poczęła? Czy się krowa ocieliła?
– Krowa mi się nie cieli, a żona nie poczęła.
To wójta dobrodzieja choroba wzięła!”.
Czytelnik, który nigdy nie doznawał tego rodzaju radości, może sobie chyba pogratulować niezwykle rzadkiego szlachetnego charakteru moralnego. Choć radość z cudzego nieszczęścia – zazwyczaj
zwana z niemiecka Schadenfreude – jest zjawiskiem bardzo pospolitym, to jednak pozostaje czymś wysoce zagadkowym.

Two studies examined intergroup schadenfreude-malicious pleasure at an out-group's misfortune. Study 1 showed that schadenfreude regarding a German loss in soccer was increased by interest in soccer and threats of Dutch inferiority. The effect of inferiority threat was especially strong for participants less interested in soccer; the more interested showed relatively high schadenfreude. Study 2 replicated these effects by showing a similar pattern of schadenfreude regarding losses by Germany and Italy in another setting. However, schadenfreude toward legitimately superior Italy was lower when a norm of honest and direct expression was made salient to participants lower in soccer interest. These results establish schadenfreude as an emotion that is moderated by the salient dimensions of particular intergroup relations.

The films embraced by the viewers due to their formal and/or aesthetic incompetence (e.g. technical flaws, lousy acting, cheap special effects, baffling storylines) are called "so bad, it's good," "goodbad film" or simply "badfilm". Badfilm, which constitutes a form of subcultural counter-aesthetics, overthrows traditional hierarchies of taste. Despite being positioned at the lowest end of film industry, badfilms are mostly embraced by cinephiles who seem to believe they have good taste. In order to elaborate on this paradoxical case, this article suggests that the cult interest in badfilms relies to a great extent upon emotional engagement. Through analyses of textual and extratextual features of Fateful Findings (Neil Breen, 2013), in conjunction with its various receptions, the badfilm appreciation will be investigated. Neil Breen's films are championed by virtue of their massive failures. They make viewers think of the films as artifacts rather than story-worlds. As a conclusion, the meta-level emotional responses called "artifact emotions" (Tan, Plantinga), due in no small part to "schadenfreude" (enjoyment derived from the troubles or failures of others) provide a basis for the collective appreciation of badfilms.

Emotion impacts fans' information processing and evaluation of sport sponsors. This paper examines the emotion of schadenfreude (joy at others' misfortune) within rivalry contests under a cognition-emotion theoretical framework. Study 1 assesses the relationships between appraisals of 11 rivalry antecedents and schadenfreude using survey data from 5,459 fans across six sport leagues. Results show that unfairness and cultural difference have the strongest association with schadenfreude. Study 2 utilizes an experimental design involving 543 fans of professional teams in four US-based rivalries. Findings show positive effects of schadenfreude on fans' reactions to the sponsor, mediated by perceived sincerity of the sponsoring brand. Specifically, emotionally-engaged fans (based on heightened schadenfreude) see sponsor support as more sincere, which enhances fan interest, favorability, and intended consumption of the brand. Implications for sponsors include recognizing how activation tactics in affiliation with rivalry games may circumvent the drawbacks of sponsoring just one side of a rivalry.

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

In the present essay I would like to explore the different meanings of the emotion named Schadenfreude from a perspective integrating Plato’s and Aristotle’s moral philosophy with the analyses of phenomenological anthropologists such as Scheler, Plessner and Blumenberg. In the first half of my essay I will focus on Aristotle’s distinction between, on the one hand, a pleasure at another’s misfortune which does not necessarily obstruct pity in the opposite position and provides relief from indignation, and a malicious pleasure at another’s misfortune (epichairekakia) understood as the opposite of envy. In the second half of the essay I will examine the link between the joy involved in Schadenfreude and laughter by asking whether and to what extent this contemplative emotion contributes to the emergence of a theoretical attitude.

In questo contributo ci si sofferma sul nesso che intercorre fra il riso e l’emozione conosciuta come Schadenfreude, ossia piacere per le sventure altrui. Al centro dell'indagine c'è l’ambiguo caso di Schadenfreude messo in scena nella famosa pièce di Samuel Beckett, Finale di partita. In particolare, nel primo paragrafo si analizza le forme di riso cui Beckett rivolge la sua attenzione cercando di mostrare perché il riso dianoetico arrivi a configurarsi come espressione di Schadenfreude. Nel secondo paragrafo, invece, vengono esaminate le conseguenze di questo legame fra Schadenfreude e riso dianoetico. Per questa analisi di stampo fenomenologico ci si serve dell’aiuto delle riflessioni di Plessner sul riso e di Sartre sulla natura delle emozioni. Nell’intero contributo si allestisce un confronto per contrasto fra la concezione aristotelica della dinamica emotiva messa in atto dalla tragedia e quella sviluppata invece da Beckett.

This paper concerns the conflict between loving and envious feelings in the Philebus and the Phaedrus. The Greek word phthonos, used by Plato in different contexts, characterizes emotions that contemporary theories classify as envy, Schadenfreude and jealousy. My claim is that in the Philebus Plato characterizes phthonos mainly qua Schaden-freude (an emotion which plays an important role in comedies). In this case the rivalry towards friends and neighbors neither stops at emulation, nor is explicitly experienced as malicious envy, and laughter offers the opportunity to feel pleasure at the other's misfortune without experiencing guilt or shame. In the Phaedrus, phthonos initially refers to the jealousy felt by the older lover towards his beloved. As the dialogue progresses, however, Socrates highlights the important role played by malicious envy when the love described is blind to transcendent beauty. Reference is made to Aristotle's account of emotions in the Rhetoric, and to Plutarch's treatise On Envy and Hate for valuable insights towards differentiating envy from other negative emotions.

Emotion ceased to be a marginal concept to occupy much of the recent literature in Social Communication. Within journalism, it generates revulsion, attraction, and, especially, uncertainties about its real function. What seems incontestable, however, is its constant rhetorical use in the construction of discourses. In this present research, we must investigate the discursive construction of the concept of football rivalry through emotions. In particular, the use of Schadenfreude, the joy with other's failure, as a constituent element of sports narratives. As an object, we will look at the "cheering narratives" of the Gremista GZH and Colorado GZH applications, where journalists stand next to the audience to whom they direct their messages, as opposed to conventional radio and press narration. For this investigation, Discourse Analysis (AD), based on the concepts of Charaudeau (2004a; 2004b; 2015) and Pêcheux (1990; 1995), will be adopted as a procedure in order to identify discursive visions, the addressee idealized by the enunciator and references to the rival. As a methodology, Depth Hermeneutics (HP) will be adopted as assigned by Thompson (2011). This work is based on the journalistic concepts of McCombs (2009), Traquina (2000; 2008) and Wolf (2012), social- sports of Caillois (1990), Damo (2002; 2015), Elias and Dunning (2000), Helal (1990, 1997, 2001) and Huizinga (2010), and psycho-socio-anthropological about Emotion of Damásio (2000), Ekman (2011), and Rezende and Coelho (2010).

Professoren sind besser als ihr Ruf. Nicht immer eilen sie in Gedanken vertieft, ohne auf Straße, Verkehr oder Passanten zu achten in ihr Büro. Wenn ich frühmorgens auf dem Weg zum Campus de Gualtar an dem seit Jahrzehnten leerstehenden Gebäude der Saboaria e Perfumaria Confiança vorbeikomme, dann schweift mein Blick zuweilen vom Hauptportal hinauf zum Rundgiebel, wo die Jahreszahl 1894 über den Namenslettern der einst renommierten und 2005 stillgelegten Seifenfabrik prangt. Da kommt mir eine zweisprachige Werbung von 1912-14 für ein Produkt aus dem Hause Confiança in den Sinn. Schon lange wollte ich sie als Ausgangspunkt einer Betrachtung über deutsche Spuren in portugiesischen Diskursen wählen. Nun ist es so weit: 1 Sinnvolle koerperpflege [sic] Was muss man bei einer guten Feinseife voraussetzen? Durch Verwendung feinster Fettrohstoffe eine chemisch neutrale Abrichtung beim Sieden und Beigabe geeigneter Ueberfettungsmittel muss ein milder Seifenkoerper erreicht sein, dessen Schaum niemals die Haut unangenehm reizen darf. Schaumreichtum, gewonnen aus in jeder Hinsicht wirklich guter Feinseife erhaelt Jugendfrische, Schoenheit, Gesundheit und Lebensfreude. Diese Qualitaeten finden Sie in 1 Kursivsetzung entspricht Sperrschrift im Original. Faksimile dieser Werbung und der Verpackung (siehe Fig. 1) finden sich in Lopes & Cristovám (2004: 74-75). Allerdings fehlt dieses Beispiel aus der Palette der etwa 150 verschiedenen Namen und Designs für Seifen, Rasiercremes und andere Parfümerieartikel der Fabrik Confiança in der Studie und der popularisierenden Folgeveröffentlichung von Nuno Coelho (2013; 2017). Ich danke meinen Kollegen Jaime Costa und Friedrich Mendes für erste Hinweise. Was das ‚Deutsche' in Portugal hinterläßt 385

Öz Bu çalışmanın amacı, zararına sevinme (schadenfreude) ve yardım davranışının, ka-ranlık üçlü, benlik saygısı, empati ve bakış açısı alma bakımından incelenmesidir. Ça-lışmaya 245 kadın, 49 erkek üniversite öğrencisi katılmıştır (M=21.25, ss=3.47). Ka-tılımcılar sırasıyla, karanlık üçlü, benlik saygısı, kişilerarası tepkisellik indeksi (em-pati ve bakış açısı alma alt ölçekleri) sorularını cevaplamışlardır. Bunun ardından ka-tılımcılara 3 farklı türde senaryo verilmiştir. Katılımcılar, her senaryo için zararına sevinme ve sempati duygusunu ölçmek amacıyla hazırlanan soruları, ardından da yar-dım davranışı ile ilgili soruları cevaplamışlardır. Bulgulara göre, yardım davranışı, zararına sevinme, benlik saygısı, Makyavelizm, psikopati, bakış açısı alma ve empati değişkenleri bakımından anlamlı düzeyde açıklanmıştır. Zararına sevinme ise, sem-pati, Makyavelizm, narsisizm, psikopati, bakış açısı alma, empati, benlik saygısı ve yardım davranışı bakımından anlamlı düzeyde açıklanmıştır. Yüksek düzeyde psiko-pati ve Makyavelizm yüksek düzeyde zararına sevinme ile ilişkilidir. Yüksek düzeyde yardım davranışı düşük düzeyde zararına sevinme ile ilişkilidir. Bulgular ilgili alan-yazın ışığında tartışılmıştır.

In the literature, Schadenfreude is not a pervasive subject to be studied. However in the previous studies effects of hostility, vengefulness, jealousy and group identity were demonstrated on Schadenfreude. In present study the effect of mood on Schadenfreude was examined. Moreover, empathy (affective and cognitive) and personality were assessed as moderators between the relationship of mood and Schadenfreude. Fifty participants took part in the experiment. Participants were randomly assigned to two conditions which were aimed at manipulating mood (happy and sad) after they answered The Basic Empathy Scale and Big 5 Personality Scale respectively. Then they read the story about a lottery winner who faced to a misfortune at the end which was expected to cause Schadenfreude. Manipulation check question was presented. Lastly, a question to measure level of Schadenfreude was filled out. The results indicated no significant effect of mood on Schadenfreude. Therefore, no other significant result was revealed among other variables.

While emotion has often been regarded as a negative force for human decision making, there are times when emotion is essential in order for human beings to make sensible choices. The basis for the phenomenon appears to be the ‘hunches’ that we often generate about complex problems, typically described as intuition —a source of knowledge that has a vital role to play in creativity and imagination. In this study we describe an attempt to investigate the indirect, or empathic, experience of these intuitive phenomena, in a context akin to an ‘intern’ relationship. Using a well-established tool (the Iowa Gambling Task), we attempted to establish how intuition was empathically experienced by an observer. Critically, we also measured the extent to which this process was helpful in the observer’s later performance, measuring the phenomena using behavioral, subjective experience and video-monitoring methods. The most remarkable finding is that, even where the observers have ample opportunity...

Emotional processes are of key importance for the understanding of narcissism, in both its grandiose and its vulnerable forms. The current chapter provides an overview on the links between narcissism and emotionality. The two forms of narcissism differ distinctly in their hedonic tone, with vulnerable narcissism being characterized by negative emotionality and low well-being and grandiose narcissism being linked to positive emotionality and high well-being. Both forms are related to strong mood variability that is thought to stem from contingent selfesteem. Both forms are related to hubristic pride, but only vulnerable narcissism is linked to shame-proneness, envy and schadenfreude. Both forms are characterized by outbursts of anger, but the underlying causes and the expression of anger differ between the two forms. Specifically, narcissistic vulnerable is linked to uncontrollable narcissistic rage that stems from a fragile sense of self, and results in disproportionate and dysfunctional aggression. Grandiose narcissism, in contrast, goes along with instrumental aggression that serves the purpose of asserting one's dominance in the face of strong direct status threats. Vulnerable narcissism is related to deficits in emotion regulation, yet research has just begun to shed light on the regulation processes of grandiose narcissists.The chapter concludes with reflections on how recent theoretical and methodological developments might be employed to gain a fuller understanding of narcissists' emotional lives.

This paper proposes a new methodology for practice-as-research: “Anticipation, Action, and Analysis”. Critical evaluation of my performance artwork Lost for Words functions as the vehicle to describe Anticipation, Action, and Analysis and to theorise, article and demonstrate how slapstick can offer useful insights into the operations of the physical body in participative art performance that go beyond abstract theorisation. Scrutinising and examining slapstick’s performativity in relation to the subject of participation (Bourriaud 1998; Bishop 2006) within Performance Art, this paper concentrates discussion on my performance Lost for Words (2011) as a performance that by making use of slapstick as an extreme physical bodily interruptive process, really supports the problems and difficulties involved in participation within Performance Art. My definition of slapstick in this performance relates to undertaking a set of actions which forces participants’ bodies to interrupt how it normally behaves. The paper achieves this by addressing what happens when, as part of the structural framework of the performance, interruptive processes related to bodily incongruity and repetition (Heiser, 2008) are engineered into activities undertaken by participants engaging in physical and bodily processes. Defining the term collectivity as meaning being a member of a group of people with possibly shared experiences, interests and motivations, the paper also amplifies consideration of how the performance can be used to provide useful insights into the importance that collectivity and conviviality (Bourriaud 1998; Clayton 2007) plays within participatory processes. By way of contrast, the paper explores how the anti-social nature of Schadenfreude (Glenn 2003; Miller, 1993; Svendsen 2010 et al.) can also play its part as well as the, as argued, contradictory nature of hospitality (Derrida 2000) in examining how the performer and audience relation can be construed as host/guest.

Purpose-This study aims to investigate how luxury brand attachment (LBA) and perceived envy may influence schadenfreude. In addition, the moderating influence of consumers' need for uniqueness (CNFU) and private vs public consumption is examined. Design/methodology/approach-Data were collected from a consumer panel in Australia. A total of 365 valid and useable responses were analysed through structural equation modelling in AMOS 26. Findings-The results show that LBA has a significant impact on perceived envy. Consumers' perceived envy also results in schadenfreude. However, LBA did not have any significant impact on schadenfreude. The moderating influence of CNFU is partially supported. This research further confirms that consumers' public consumption has more relevance to visible social comparison and potential feelings of malicious envy towards others. Practical implications-The research model may work as a strategic tool to identify, which group of consumers (e.g. high vs low attachment) displays stronger envy and schadenfreude. Brand managers can also explore the personality traits and psychological dynamics that influence the consumers to express emotional bonds and malicious joy within the context of consumer-brand relationships. Originality/value-This is one of the first few studies that have examined the relationships amongst consumers' brand attachment, perceived envy, schadenfreude and need for uniqueness within a luxury branding context.

In the present essay I would like to explore the different meanings of the emotion named Schadenfreude from a perspective integrating Plato's and Aristotle's moral philosophy with the analyses of phenomenological anthropologists such as Scheler, Plessner and Blumenberg. In the first half of my essay I will focus on Aristotle's distinction between, on the one hand, a pleasure at another's misfortune which does not necessarily obstruct pity in the opposite position and provides relief from indignation, and a malicious pleasure at another's misfortune (epichairekakia) understood as the opposite of envy. In the second half of the essay I will examine the link between the joy involved in Schadenfreude and laughter by asking whether and to what extent this contemplative emotion contributes to the emergence of a theoretical attitude.

https://www.reddit.com/user/OlBadDoggie/comments/vr5g67/rectitudinous_lifestyle_does_matter/

When the notion enters your head that 'Nothing matters and you can do what you want to satiatingly live life to the fullest, because 1. It's your body. 2. There's no credible super-ordinate authority that could determine or say-so, otherwise: remember that the way you conscientiously with rectitudinous vigilance live your life DOES MATTER!

This paper aims to discuss ridicule (geloion) in Plato. Often neglected in modern accounts of emotions, ridicule is in fact considered an affect (pathos) by Plato and largely deployed in his dialogues. I will analyze his understanding of ridicule from a descriptive, a normative, and a "practical" perspective, paying attention to how Plato understands its basic functioning, how he thinks that it should be regulated, and how he uses it in his dialogues. ers who are similar to us. More generally, this paper will be an opportunity to explore some issues related to the “pathe of the dialogue”, by which I mean both the emotions that are staged through the characters of Platonic fiction and the emotions which Plato aims to elicit in his audience.

and-conditions-of-access.pdf This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material.

Schadenfreude, the arousal of positive emotions in view of negative experiences of another, is considered one of the most inappropriate emotions in social life. Its international manifestation is puzzling, as it arouses the question of why people in one state enjoy seeing the residents of a friendly country suffer. To address this, the article offers a conceptualisation of international Schadenfreude and treats it as an emotion with purifying and cleansing qualities. I argue that Schadenfreude assists in self-justifying our policies, behaviours, and beliefs within political interactions. I suggest four interrelated conditions that are responsible for the emergence of Schadenfreude. The likeliness of the emotion is thus high when one side (1) perceives an imbalance vis-à-vis the other as unjust; (2) views the other's misfortune as relevant to the perceived imbalance of the relations; (3) already carries negative sentiments towards the other; and (4) considers the trouble of the other as a minor one. The significance of international Schadenfreude is illustrated here through the Israeli responses to the terror attacks in Madrid in 2004 and London in 2005. Aiming to link official and popular emotional expressions, the research is based on both discourse analysis and elite interviews.

The authors tested the hypothesis that the more individuals are responsible for their own misfortune, the more schadenfreude (i.e., pleasure derived from another's misfortune) and less sympathy the misfortune evokes in others. The results support the hypothesis, thereby providing further evidence for the role responsibility plays in emotional reactions to the misfortunes of others.

In two studies we demonstrated that self-esteem has a negative relationship with schadenfreude toward a high achiever and that this relationship was mediated by the self-threat evoked by this high achiever. Moreover, we showed that this indirect relationship was contingent on an opportunity to affirm the self. When no self-affirmation opportunity was available, low self-esteem participants experienced a stronger self-threat when confronted with a high achiever, and this self-threat increased their schadenfreude, whereas this response was attenuated when they were given an opportunity to self-affirm. These findings indicate that the misfortunes of others can evoke schadenfreude because they provide people with an opportunity to protect or enhance their self-views.

Schadenfreude is a perplexing emotion: on the one hand, it is pleasurable, some even argue one of the most pleasurable emotions, and on the other hand it seems disgusting and inhumane, even sadistic, since we know we ought to be sad, rather than happy, about others’ misfortunes. In order to understand such a dissonance, we should distinguish between the emotion of Schadenfreude and sadistic behavior. In both cases, someone gets pleasure from  another's misfortune, but whereas Schadenfreude is an emotion whose main concern, like that of other emotions, is a personal comparative concern, sadism is behavior whose main concern is deriving pleasure  from deliberately inflicting pain on someone else. Accordingly, Schadenfreude is not as morally reprehensible as sadism and as the prevailing view considers it to be.

El objetivo de este trabajo fue proponer un modelo de ecuaciones latentes que estructure la relación entre engagement académico, schadenfreude y comportamiento prosocial sobre el clima escolar. Se trabajó con una metodología cuantitativa en base a un diseño transversal-transeccional y un muestreo no probabilístico de 437 estudiantes de educación secundaria en Chile. Se realizó análisis factorial y de confiabilidad de los instrumentos aplicados, correlaciones de Pearson y ecuaciones estructurales. Después de ajustar dos modelos para los datos y contrastarlos con la literatura teórica, se encontró que el engagement académico afecta a todas las variables. El engagement académico afecta de manera positiva, directa e indirectamente al clima escolar. Un aumento del engagement académico también disminuye los niveles de schadenfreude y provoca un incremento de los niveles del comportamiento prosocial. Se discute sobre las implicancias de estos hallazgos, sus limitaciones y se proponen sugerencias que podrían orientar el estudio e intervención del clima escolar.

The purpose of this study is to examine the links between schadenfreude, sympathy and self-esteem in terms of helping behavior. Sample consists of 179 female and 56 male undergraduates (M age=20.21). Self-comparison and the actor’s responsibility from the misfortune are manipulated by different scenarios. Participants are randomly assigned to 4 different groups; high achiever high responsibility, high achiever low responsibility, low achiever high responsibility, low achiever low responsibility. Helping behavior is measured with a question which is related to responsibility scenario. Results show that decison of help is predicted by schadenfreude and sympathy significantly. There are several differences between those who choose to help the actor and who don’t in terms of schadenfreude, sympathy. Correlations show that there are several relationships between self-esteem, self-comparison, schadenfreude and sympathy but there are no significant relationship between amount of help and t...

This article discusses the late eighteenth-century Dutch periodical 'Lanterne Magique of Toverlantaern'. This political journal is analyzed from the perspective of its sense of humor and its rhetoric. 'Lanterne Magique', it is shown, is all about humiliating and scapegoating political enemies, and schadenfreude is the main means through which this is done. Political opponents are jocularly depicted as drunkards, cowards and perverts. Thus, schadenfreude, as part of a broader culture of defamation, turns out to be a useful tool within late eighteenth-century public debate. Furthermore, the seeming popularity of 'Lanterne Magique' tells us that both this debate and the sense of humor of eighteenth-century society differ from that of our own day. Realizing this will make us better understand early-modern political rhetoric and laughter.

Emotional processes are of key importance for the understanding of narcissism, in both its grandiose and its vulnerable forms. The current chapter provides an overview on the links between narcissism and emotionality. The two forms of narcissism differ distinctly in their hedonic tone, with vulnerable narcissism being characterized by negative emotionality and low well-being and grandiose narcissism being linked to positive emotionality and high well-being. Both forms are related to strong mood variability that is thought to stem from contingent self-esteem. Both forms are related to hubristic pride, but only vulnerable narcissism is linked to shame-proneness, envy and schadenfreude. Both forms are characterized by outbursts of anger, but the underlying causes and the expression of anger differ between the two forms. Specifically, narcissistic vulnerable is linked to uncontrollable narcissistic rage that stems from a fragile sense of self, and results in disproportionate and dysfunctional aggression. Grandiose narcissism, in contrast, goes along with instrumental aggression that serves the purpose of asserting one's dominance in the face of strong direct status threats. Vulnerable narcissism is related to deficits in emotion regulation, yet research has just begun to shed light on the regulation processes of grandiose narcissists.The chapter concludes with reflections on how recent theoretical and methodological developments might be employed to gain a fuller understanding of narcissists' emotional lives.

The authors tested the hypothesis that the more individuals are responsible for their own misfortune, the more schadenfreude (i.e., pleasure derived from another's misfortune) and less sympathy the misfortune evokes in others. The results support the hypothesis, thereby providing further evidence for the role responsibility plays in emotional reactions to the misfortunes of others.

Abstract Emotion impacts fans' information processing and evaluation of sport sponsors. This paper examines the emotion of schadenfreude (joy at others' misfortune) within rivalry contests under a cognition-emotion theoretical framework. Study 1 assesses the relationships between appraisals of 11 rivalry antecedents and schadenfreude using survey data from 5,459 fans across six sport leagues. Results show that unfairness and cultural difference have the strongest association with schadenfreude. Study 2 utilizes an experimental design involving 543 fans of professional teams in four US-based rivalries. Findings show positive effects of schadenfreude on fans' reactions to the sponsor, mediated by perceived sincerity of the sponsoring brand. Specifically, emotionally-engaged fans (based on heightened schadenfreude) see sponsor support as more sincere, which enhances fan interest, favorability, and intended consumption of the brand. Implications for sponsors include recognizing how activation tactics in affiliation with rivalry games may circumvent the drawbacks of sponsoring just one side of a rivalry.

The physical pain insinuated in slapstick situations is inherently tied to humiliation, which is less apprehended as a once-of social phenomenon than a universal, an abstract with deep existential dimensions for those involved: slapstick pain is not derived simply from consequences of a curiously humorous chain of events, but, more specifically, becomes an emblem of subjection to a fundamental impossibility of order and control. This function of slapstick transforms a casual explication that slapstick is primarily organized around cognitive-emotional regimes associated with Schadenfreude, in which the relationship between the slapstick characters and the audience centrally forges through the humiliation associated with laughter. Furthermore, such colloquial approaches to slapstick maintain a conflicting notion that the experience shown in/through slapstick is to be shared with the audience.

This edited volume will feature comprehensive and interdisciplinary approaches to slapstick as a form of expression, thought, and experience. Contributions will be informed by various aesthetic, theoretical, and medial, approaches. For this reason, we invite submissions from various disciplines. Contributions both in English or German are welcome.