Intelligence and race: further comments on J. P. Rushton's work.

A review of some implications of J.P. Rushton's 1988 and 1990 work on racial differences in brain mass (size or weight) suggests that his comments do not constitute a viable scientific theory.     

Race,Belonging, and Participation in Religious Congregations

Significant effort has gone into understanding and promoting racial diversity in congregations. Still, uniting worshippers of different races remains a challenging endeavor. Even congregations that successfully attract worshippers of different races often have difficulty sustaining their multiracial composition. This study contributes to the discussion of race and religion by examining racial group differences in belonging and participation in congregations. Drawing on organizational ecology theory, we develop four hypotheses to test whether and how racial group size corresponds to congregational commitment. Results of multilevel modeling using 2001 U.S. Congregational Life Survey data reveal that those who are a part of a congregation's largest racial group possess a stronger sense of belonging and participate at a deeper level than congregants of other races. Moreover, differences in belonging and participation by racial group persist regardless of group size.     

Some dubious premises in research and theory on racial differences. Scientific, social, and ethical issues

The scientific premises for looking for statistical differences between groups designated as races (on somewhat arbitrary grounds) are questionable. The explanation of such differences in strictly biological-evolutionary terms is even more dubious. Studies of temperament, basic personality traits, disorders (such as antisocial personality), and specific genetic markers show that there is much more variation within groups designated as races than between such groups. Investigators and theoreticians interpreting such differences on the basis of limited sampling within the three broad racial groups should be careful to avoid selectivity and misrepresentation of data that serve racist ideology, and should be cautious about presenting their theories to the public through inappropriate media forums.     

Racial fantasies and the primal scene of miscegenation

The primal scene, theorized by Freud in his case history of the Wolf Man, is a fantasy scenario thoroughly embedded in social relations. While pursuing his analysis of oedipal structures in the Wolf Man's case history, Freud overlooked social relations, downplaying the importance of racial and class difference in the Wolf Man's sexual etiology. In this essay, I trace the circulation of two fantasy structures: 'the primal scene of miscegenation' and 'A black man is being beaten,' both of which structure desire in both Freud 's era and our own. I interpret Fanon's work on racial subjectivity alongside Freud 's theory of fantasy to elucidate the interconnected nature of racial and sexual difference in both Freud and Fanon's theories. The racial fantasies proposed in this essay have application to clinical settings, where they may structure transference and countertransference.     

Considerations Relating to the Study of Group Differences in Intelligence

ABSTRACT— There are signs that the debate over racial and gender differences in intelligence is about to begin again. In this article we will be concerned primarily with racial differences but will make remarks about gender differences where applicable. Previously there have been bitter arguments over whether or not races exist, over whether it is either important or proper to study racial and gender differences in intelligence, and over the conclusions that have been drawn about environmental and genetic causes as determinants of these differences. We argue that races do, indeed, exist and that studying differences in cognitive competence between groups is a reasonable thing to do. We also point out that past research on both racial and gender differences in intelligence has been marked by methodological errors and overgeneralizations by researchers on all sides of the issue. We propose ten principles of design, analysis, and reporting that ought to be considered carefully when doing or evaluating research in this area.     

Construction and cross-validation of an MMPI Black-White scale

A robust set of MMPI items, sensitive to the effect of race (Blacks versus Whites), was constructed by compiling the results of six prior studies. Thirty-two items comprised the MMPI B-W scale. The scale was cross-validated on psychiatric patients and police cadets. Statistically significant mean differences were found between races in both groups, with 83% and 60% correct racial classification, respectively. These findings suggested that when used as a clinical instrument, the MMPI might pick up nonpathology-related racial variance contributing to scale devotion biased against the black respondent, but the degree of nonpathology-related racial scale score covariance has yet to be determined. For future research, the B-W scale was proposed as a set of standard queries in studies assessing connotative meaning for Black-White contrast groups, and to index "functional" as opposed to "objective" race membership.     

Racial Bias and the MCMI

We studied the scores obtained on the Millon Clinical Multiaxial Inventory (MCMI) by Black and White male psychiatric inpatients to determine the presence or absence of racial bias. In predicting psychopathology for the two races, comparisons of MCMI performance indicated significant differences for all diagnoses except the personality disorders. The subjects were then matched into two groups of 209 patients each, according to DSM-111 psychiatric diagnoses. The data were analyzed at the item, scale, and structural levels. At the item level, application of the Mantel-Haenszel Procedure revealed that 45 of the 175 items of the inventory were answered significantly different by the two racial groups. Because this number was higher than what could be expected by chance, the finding suggested possible deficiencies in terms of the culture-fairness of the items used in the test. At the scale level, an analysis of variance (ANOVA) demonstrated that the scores obtained by the Black and White groups were significantly different in 9 of the 20 scales (Histrionic, Narcissistic, Antisocial, Paraphrenia, Hypomania, Dysthyrnia, Alcohol Abuse, Drug Abuse, and Psychotic Delusion). With the exception of the Dysthymic scale, all of the differences were in the direction of the Blacks obtaining a higher score than the Whites. At the structural level, however, a principal components factor analysis performed on each group resulted in factor structures that looked identical.     

"Panic": the impact of Le Bon's crowd psychology on U.S. military thought

The controversial crowd psychology of Gustave Le Bon has been both praised as an incisive contribution to social theory and also condemned as a doctrine of irrationality and mass manipulation associated with fascism. New archival documentation now demonstrates that Le Bon exercised significant influence on U.S. military thinking and practice through World War II. Army writings and officer training on morale, leadership, and battlefield psychology rested substantially on his theory of crowds, particularly regarding races and panic. Le Bon's racial psychology took on additional importance when the African-American 92 nd Infantry Division panicked during combat in Italy. This new evidence offers an excellent case study of the direct and enduring impact of a peculiar type of social psychology on the institutional culture of the army from the classrooms at the Army War College to the battlefield itself.     

Racial bias and the MCMI

We studied the scores obtained on the Millon Clinical Multiaxial Inventory (MCMI) by Black and White male psychiatric inpatients to determine the presence or absence of racial bias. In predicting psychopathology for the two races, comparisons of MCMI performance indicated significant differences for all diagnoses except the personality disorders. The subjects were then matched into two groups of 209 patients each, according to DSM-III psychiatric diagnoses. The data were analyzed at the item, scale, and structural levels. At the item level, application of the Mantel-Haenszel Procedure revealed that 45 of the 175 items of the inventory were answered significantly different by the two racial groups. Because this number was higher than what could be expected by chance, the finding suggested possible deficiencies in terms of the culture-fairness of the items used in the test. At the scale level, an analysis of variance (ANOVA) demonstrated that the scores obtained by the Black and White groups were significantly different in 9 of the 20 scales (Histrionic, Narcissistic, Antisocial, Paraphrenia, Hypomania, Dysthymia, Alcohol Abuse, Drug Abuse, and Psychotic Delusion). With the exception of the Dysthymic scale, all of the differences were in the direction of the Blacks obtaining a higher score than the Whites. At the structural level, however, a principal components factor analysis performed on each group resulted in factor structures that looked identical.     

Against “Transracialism”: Revisiting the Debate

This article critically reflects on some of the themes and assumptions at stake in the “transracialism” controversy, and connects them to important works in critical race theory: namely Rey Chow's notion of “coercive mimeticism” and Sara Ahmed's critique of white liberal multiculturalism. It argues that the analytic account of “race” that Tuvel draws upon in her article—Sally Haslanger's—is politically problematic, both on its own terms and in light of broader reflections on racialized and gendered power relations. In particular, I critique Haslanger's assumption that all racial identities exist on the same conceptual plane: that a single variable definition of “race” can be applied to any particular racialized group—including white and nonwhite racial identities. This erases racialized power relations, especially where, in liberal “multicultural” nations, whiteness constitutes the implied standard against which an appearance of “racial difference” is conjured. Finally, I extend my argument to the issue of treating “race” and gender analogously. Rejecting this move, I propose an alternative way of conceptualizing these as analytically distinct, yet constitutively interdependent, phenomena. In order to situate the debate historically, I consider an example of “racial transgression” from twentieth‐century China.     

Beyond Diversity: Cultural Competence,White Racism Awareness,and European–American Theology Students

As the population within our religious institutions and the United States grows increasingly diverse, the need for a greater awareness of cultural and racial differences is a challenge facing theology students who will live and work within a changing context. For European American students this challenge includes an understanding of the power dynamics inherent in “whiteness” and how the resultant social power affects persons of other races and cultures. This article focuses on the need for cultural competence among current theology students, and outlines a five‐stage developmental process whereby they have an opportunity to enhance their understanding of multiculturalism and anti‐racism within their own context.     

“Love is only between living beings who are equal in power”: On what is alive (and what is dead) in Hegel's account of marriage

The paper develops a conception of marital love as a complex recognitive relation, which I articulate by juxtaposing it against other recognitive relations that figure in Hegel's theory of modern civil society (i.e., respect and esteem). Drawing on Hegel's early writings, I argue that, if love is to provide its unique sort of recognition, it must obtain between “living beings who are equal in power”—a peculiar form of equality that I name (drawing on Stanley Cavell's work) “dynamic equality.” I conclude that it is by Hegel's own lights that we should reject his notorious conception of the sexual difference. However, I also offer reasons why, from Hegel's early 19th century perspective, he could consider the following two conditions as compatible: (1) equality within marriage and (2) sexual hierarchy outside marriage, namely, in civil society.     

J.P. Rushton’s contributions to the study of altruism

This essay describes Rushton’s work on altruism over the past 40 years. During his academic career, he changed his theoretical approach from social learning theory to trait theory to sociobiology. My essay includes five sections. The first gives an overview of Rushton’s work on altruism. The second reviews his early work based on social learning theory. His laboratory and naturalistic experiments led him to conclude that altruism could be increased by exposure to models exemplifying the behavior, and that, once engaged in, the behavior could be durable over months and generalizable across situations. The third section discusses his work on the genetic foundation of altruism with social biology including his twin studies of prosocial behaviors using different age groups of both western and Asian samples. He concluded that about 50% of the variance in prosocial behaviors is heritable. The fourth section will describe altruism as part of the general factor of personality, the apex of the personality hierarchy. The last section summarizes my review of Rushton’s work on altruism.     

Race, social class and ability patterns on the WISC-R

The national standardization sample of whites and blacks on the Wechsler Intelligence Scale for Children—Revised (WISC-R) was the basis for a detailed analysis of the psychometric nature of racial and social class differences on the original 13 subscales of the WISC-R. The profiles of subtest scores of whites and blacks were compared directly and also after the racial groups were statistically equated on Full Scale IQ (FSIQ). Under the latter condition, the races differ only very slightly, although significantly, on some of the subtests, in ways generally contrary to popular expectations. The profile of white-black differences on the WISC-R subtests is markedly different, and negatively correlated with, the profiles of social class differences within each racial group, indicating that the pattern of racial differences is not explainable in terms of the difference in the average socio-economic status (SES) of blacks and whites. A Schmid-Leiman orthogonalized hierarchical factor analysis yields virtually identical factor structures and highly congruent factor loadings on the subtests for whites and blacks. Analysis of factor scores shows that by far the largest proportion of the variance between races is attributable to the general factor (g) common to all the subtests, whereas the group factors (verbal, performance and memory) contribute only minutely to the interracial variance. Hence the white-black differences on the diverse subtests of the WISC-R, and in the Full Scale IQ, are interpreted primarily as a difference in Spearman's g, rather than as differences in the more specific factors peculiar to particular content, knowledge, acquired skills or type of test. However, some slight but significant differences in patterns of ability also occur that are independent of g.     

Influence of Racial/Ethnic Membership and “Therapist Culture” on Therapists' Worldview

The authors investigated 2 competing hypotheses related to therapists' worldview and therapists' race/ethnicity: (a) whether therapists of different racial/ethnic groups differed on worldview reflecting group membership, and (b) whether therapists were similar to each other on worldview reflecting membership in a “therapist culture.” Results indicated that therapists shared similar worldviews regardless of group membership, and differences found between therapists based on racial/ethnic membership were minimal.     

A Comment on Gonzalez's “Effects of a Theory-Based,Peer-Focused Drug Education Course”

Gonzalez (1990), in an unequal-groups quasiexperiment drug education study, stated that because he used the statistical procedure of analysis of covariance, any differences that existed in the pretest scores have been controlled. Not true. This makes his results difficult to interpret. Furthermore, no standard deviations or pretest means are reported, and, thus, no effect size can be calculated to include the results of this study in a meta-analysis.     

The Influence of Intersecting Identities on Self‐Harm,Suicidal Behaviors,and Depression among Lesbian,Gay, and Bisexual Individuals

Individuals with lesbian, gay, and bisexual (LGB) identities have higher prevalence of self‐directed violence, but very little is known about racial/ethnic differences between LGB populations. This study aimed to examine racial/ethnic differences in self‐harm, suicidal ideation, suicide attempt, and depression among LGB and heterosexual emerging adults. Data are compiled from the Fall 2008 and Spring 2009 National College Health Assessment and limited to respondents within emerging adulthood (ages 18–24) who indicated their sexual orientation and racial/ethnic identities (n = 89,199). Within each racial/ethnic group, LGB individuals were significantly more likely to report self‐harm, suicidal ideation, suicide attempt, and depression than non‐LGB individuals.     

Interactive constructionism: A more preferable anti-realist approach to the metaphysics of race

There is a school of thought that holds the view that the concept of race has a biological referent. In other words, they are of the view that race is biologically real. However, there is a general consensus among the academic and scientific community that race being biologically real is false. The main aim of this article is to argue that interactive constructionism is a more preferable anti-realist position than racial eliminativism. In other words, I will present interactive constructionism as a panacea for what ails racial eliminativism. Firstly, I will begin by giving an analysis and then a critique of racial eliminativism, which is a theory that advocates for the entire elimination of all references to race. Particular attention will be paid to Anthony Appiah’s version of racial eliminativism. I will argue that Appiah’s version lacks cogency and is ultimately controversial because he endorses racial identities, the building block for the formation of race that he wants eliminated. Secondly, I will argue that interactive constructionism – a theory that posits that the groups that we call “races” are really racialised groups – is preferable because it not only allows us to talk about and write policies about the groups that we have been calling “races”, but also does not make the mistake of legitimising or laying the foundation for the concept of race.