Qi Guo

Previous research has shown that creative cognitive reappraisal is highly effective in regulating negative emotions. We conducted three experiments to explore its transferability. In Experiment 1, we observed that free recall performance was better for creative reappraisal compared to non-creative reappraisal. Memory retention of reappraisals was associated with creativity ratings, but not with perceived effectiveness ratings. In Experiment 2, participants generated reappraisals for newly introduced unpleasant images before (pre-session) and after (post-session) exposure to creative reappraisal, non-creative reappraisal, and descriptive control interpretation. Results showed increased reflective effectiveness of self-generated reappraisals in the post-session. The level of creativity of the self-generated reappraisals was associated with differences in perceived effectiveness between creative and non-creative exposed reappraisals. In Experiment 3, we investigated how two processing approaches (effectiveness-oriented vs. memory-oriented) influenced the transferability of creative reappraisal. We observed creativity levels of self-generated reappraisals increased in both conditions. The reflective effectiveness of the self-generated reappraisals tended to increase only in the effectiveness-oriented processing condition. Our findings demonstrate that recognising the effectiveness of creative reappraisal plays a crucial role in its transfer across different situations.

This paper argues that Chinese philosophy, primitive areas, "Five Elements", "Yin Yang", "gas", "Road", etc., and Western philosophy "entity" are fundamentally different concepts. Confucian idea of "life and life of benevolence", "Tai Chi - Yin Yang" theory, Taoist "World and I, and hygiene, and all things with me as a" model, the Buddhist "harmony Sandi", "member not affect" thinking, are non-physical doctrine. Certain people and the world of Chinese philosophy, essence and phenomenon, the subjective and objective dependency treatment, the eternal flow is the most fundamental state of existence. Chinese philosophy through shape with the shape, the ideal of unification with the real life experience of human existence and life of the noble sense of the ultimate value of the entity with the Western philosophical ontology and methodology is very different. In this essay, it is argued that the basic categories in Chinese philosophy, such as "the five elements," "the yin and the yang," "Chi ," and "Tao," are fundamentally different from the concept of "substance" of Western philosophy. The Confucian conception of "the virtue of the dynamism of life" and "the ultimate principles of yin and yang;" the Taoist principle that "I co-exist with the world and everything in the world and I are one, "and the Buddhist idea of" the three ways to perfection ", and" boundlessness of reasons and things, "all stand without appeal to a concept of substance. In Chinese philosophy, it is firmly claimed that the most basic mode of existence is the interdependence between human beings and the world, essence and phenomena, subject and object, and their eternal flowing into each other. Chinese philosophy is typically different from western ontology and methodology of substance in the sense that the physical and the metaphysical penetrate each other; the ideal state and practical existence are unified, and the subline of human existence and the ultimate value of life are lived experience in Chinese philosophy