Abstract
We offer the first empirical comparison of the pleasure in seeing (i.e., schadenfreude) and in causing (i.e., gloating) others’ adversity. In Study 1, we asked participants to recall and report on an (individual or group) episode of pleasure that conformed to our formal definition of schadenfreude, gloating, pride, or joy, without reference to an emotion word. Schadenfreude and gloating were distinct in the situational features of the episode, participants’ appraisals of it, and their expressions of pleasure (e.g., smiling, boasting). In Study 2, we had participants imagine being in an (individual or group) emotion episode designed to fit our conceptualization of schadenfreude or gloating. Individual and group versions of the emotions did not differ much in either study. However, the two pleasures differed greatly in their situational features, appraisals, experience, and expression. This parsing of the particular pleasures of schadenfreude and gloating brings nuance to the study of (malicious) pleasure, which tends to be less finely conceptualized and examined than displeasure despite its importance to social relations.
Highlights
IntroductionNietzsche had a less than generous view of human nature
To see others suffer does one good, to make others suffer even more: this is a hard saying but an ancient, mighty, human, all-too-human, principle to which even the apes might subscribe (Nietzsche, 1887/1967, p. 67).Nietzsche had a less than generous view of human nature
Gloating and joy tended to be about equal in openly expressing pleasure
Summary
Nietzsche had a less than generous view of human nature He argued that other people’s adversity was an important source of pleasure. Our parsing of the particular pleasures of schadenfreude and gloating seeks to bring the sort of nuance routinely applied to dysphoric emotions to the less finely conceptualized and examined euphoric emotions. As important as this nuance is conceptually, it is important to understand the ways in which schadenfreude and gloating may be dramatically different orientations to the adversity of other people with distinct implications for social relations (Leach et al, 2003)
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