To honor and obey: Perceptions and disclosure of sexual assault among honor ideology women

The overwhelming majority of rapes goes unreported. To better understand the sociocultural mechanisms behind why underreporting may occur, three studies (total n = 1,481) examine how women's endorsement of honor values influence the perceptions of rape. Using vignettes that varied the closeness of the perpetrator of a sexual assault (i.e., stranger, acquaintance, or husband), we found that women who endorse honor values of womanhood were less likely to label a forced sexual act as “rape” and to suggest that the victim discloses the rape to others, including to the police. This was especially true the closer the victim was to the perpetrator (e.g., husband vs. stranger). Our findings highlight the effects of honor values on perceived sexual assault and the consequences of disclosure, and may aid in understanding barriers to rape reporting and areas for intervention.

     

Recommendations to disclose sexual assault are motivated by retribution among women who endorse honor values

Rape arrests are higher in US states wherein residents more typically endorse honor values. Because honor values reflect an association between reputation and self-worth, which is based on one's ability to uphold traditional gender norms, one should expect that women who endorse honor values are motivated to conceal a sexual assault. However, honor values also engender the expectation that women defend their reputations if threatened. Thus, women from honor cultures should be more likely to seek retribution by disclosing a sexual assault to others. The current research investigates the impact of honor values on the recommendation to disclose a sexual assault when women believe the victim is motivated to protect her reputation. We evaluated the role of common post-rape emotions (shame, anger, and fear) on motivations to either conceal a “victim” status or to punish the transgression. In two studies, US women (total n = 842) responded to vignettes of sexual assault that varied the relationship of the perpetrator (acquaintance or husband). Using path modeling to test the two competing hypotheses, we found that women who endorsed honor values more strongly perceived that the victim of a sexual assault experienced more anger and fear, was more likely to seek retribution, and, in turn, were more likely to recommend that she disclose to confidants (similar across the acquaintance and husband scenarios). These findings may help increase researchers' and practitioners' cultural understanding of the help-seeking behavior of survivors of sexual assault across different communities.     

"八荣八耻"的道德哲学

“八荣八耻”的社会主义荣辱观,把社会主义道德的要求聚焦到荣辱观,集中点击人的良心,可谓四两拨千斤;“八荣八耻”督促人们作出善恶选择,启迪了个人的道德自觉、自主和自律,同时也强调了公民的道德权利和义务;“八荣八耻”的落实重在修养和践行,为社会主义道德建设与和谐社会的构建创造了精神条件。     

Teaching ethics: More than an honor code

An honor code is certainly a good place to start teaching engineering students about ethics, but teaching students to live honorably requires far more effort than memorizing a code of ethics statement or applying it just to academic performance. In the School of Engineering at Grand Valley State University, we have followed the model provided by the United States Military Academy at West Point. For our students this involves an introduction to the Honor Code as part of a larger Honor Concept at the very beginning of their studies and then making it an integral part of their preparation as engineers. The challenge is significant because the culture at large does not support living with an Honor Concept. This paper will begin with a discussion of the cultural context in which we must teach, because that context has changed significantly in the years since many faculty members were students themselves. The rest of the paper will detail the approach that we have taken to teach ethics as an engineer’s way of life. “The shortest and surest way to live with honor in the world is to be in reality what we would appear to be. All human virtues increase and strengthen themselves by the practice and experience of them.” Plato An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

Optimizing Honor Codes for Online Exam Administration

This study examined self-reported academic dishonesty at a midsize public university. Students (N = 492) rated the likelihood they would cheat after accepting to abide by each of eight honor code pledges before Internet-based assignments and examinations. The statements were derived from honor pledges used by different universities across the United States and varied in length, formality, and the extent to which the statements included consequences for academic dishonesty. Longer, formal honor codes with consequences were associated with a lower likelihood to cheat. Results showed a significant three-way interaction and suggest how to best design honor codes.     

Honor and harmed social-image. Muslims’ anger and shame about the cartoon controversy

Two studies examined anger and shame, and their associated appraisals and behavioral intentions, in response to harm to an in-group's social-image. In Study 1, 37 British Muslims (18 men, 19 women) reported incidents in which they were devalued as Muslims. In Study 2, 108 British Muslims (57 females, 50 males, 1 undisclosed) were presented with objective evidence of their in-group's devaluation: the controversial cartoons about Prophet Muhammad The appraisal of harm to social-image predicted anger and shame (Studies 1 and 2), whereas the appraisal of offense only predicted anger (Study 2). Anger was a more empowering response than shame, as anger predicted willingness for public confrontation (Studies 1 & 2), institutional punishment (Study 2), and written disapproval (Study 2). In contrast, shame only predicted written disapproval (Study 2). Furthermore, independent of individual differences in identification as Muslim, a mediation model showed that individual differences in honor orientation predicted anger and shame via the appraisals (Study 2). Implications for theory and research are discussed.     

Essential ethics — embedding ethics into an engineering curriculum

Ethical decision-making is essential to professionalism in engineering. For that reason, ethics is a required topic in an ABET approved engineering curriculum and it must be a foundational strand that runs throughout the entire curriculum. In this paper the curriculum approach that is under development at the Padnos School of Engineering (PSE) at Grand Valley State University will be described. The design of this program draws heavily from the successful approach used at the service academies — in particular West Point and the United States Naval Academy. As is the case for the service academies, all students are introduced to the “Honor Concept” (which includes an Honor Code) as freshmen. As an element of professionalism the PSE program requires 1500 hours of co-op experience which is normally divided into three semesters of full-time work alternated with academic semesters during the last two years of the program. This offers the faculty an opportunity to teach ethics as a natural aspect of professionalism through the academic requirements for co-op. In addition to required elements throughout the program, the students are offered opportunities to participate in service projects which highlight responsible citizenship. These elements and other parts of the approach will be described.

King Solomon

An earlier version of this paper was presented at the “Ethics and Social Responsibility in Engineering and Technology” meeting, New Orleans, 2003.     

Jealousy,Gender, and Culture of Honor: A Study in Portugal and Brazil

The purpose of this study was to examine whether gender and culture of honor were associated with the type of infidelity (sexual or emotional) that affected our subjects more. Samples of 192 Portuguese university students (119 women and 73 men) and 415 Brazilian university students (214 men and 201 women) participated in this research. Participants responded to six dilemmas reflecting a type of infidelity (sexual or emotional), a gender scale, and a culture of honor scale. The results of both samples are compatible with the cultural theses about jealousy. Both men and women were more affected by emotional infidelity. In addition, it was found that the relationship between the sex of the participants and the type of infidelity that induced stress in them was affected by sociocultural variables, such as culture of honor, masculinity, and femininity. Some differences in the response patterns in the case of an infidelity, in both samples (Portuguese and Brazilian), are shown and discussed.     

College Students’ Perceptions of and Responses to Academic Dishonesty: An Investigation of Type of Honor Code,Institution Size,and Student–Faculty Ratio

College students (n = 928) from small, medium, and large institutions with either a modified or no honor code were presented with cheating scenarios and asked to rate how dishonest they perceived the behavior to be and the likelihood that they would report it. No main effects were found for institution size or type of honor code. Student–faculty ratio was not correlated with responses to the cheating scenarios. Students from modified honor code schools perceived more severe punishments for cheating and understood the reporting process better than students from non–honor code schools. Implications for modified honor code systems are discussed.     

The Personal Is the Political: Antecedents of Gendered Choices of Elected Representatives

This article focuses on the legislative careers of women and men in state legislative office to explore how the relationship between the private and public spheres affects career opportunities, choices, perceptions, and actions. The findings indicate that the intersection of private and public is configured differently in the lives of women and men. Among other results, women were found to perform double duty, holding primary responsibility for the work of home and children even though they have the same public responsibilities as their male counterparts. The implications of these findings for individuals, public policy choices, institutional operations, and social patterns are explored.     

The role of honour in interpersonal,intrapersonal and intergroup processes

In this article, we review research in psychology and other related social science fields that has adopted an honor framework to examine intrapersonal, interpersonal, and intergroup processes taking a culture-comparative or individual differences approach. In the sections below, we will first review research on the role of honor in interpersonal processes focusing primarily on interpersonal aggression including in close relationships, non-aggressive ways of responding to threats (e.g., forgiveness), and reciprocity. Next, we move onto reviewing research on the role of honor in intrapersonal processes, specifically in the domains of emotional responses to honor-threatening situations, mental, and physical health. Finally, we review research emerging from social and political psychology and political science that have utilized the honor framework to understand and explain group processes and intergroup relations at different level of analyses (e.g., social groups, nations). Given the limited space, our goal was to emphasize major and emerging areas of research on honor and provide food for thought for future research.     

《周易》荣辱思想论要

《周易》中包含着丰富的知荣明耻患想。《周易》的荣辱观建立在天人合一的思想基础、等级宗法的社会基础、救世治乱的现实需求上。《周易》中的君子、小人分别是荣与辱的主体。《易经》的吉、凶、悔、吝、咎、亨、利、贞等断语体现了荣与辱的价值取向。《周易》荣辱思想主要表现为:以尚中时行为荣,以不节失恒为耻;以爱民德政为荣,以严苛刑狱为耻;以诚信友爱为荣,以失比争讼为耻;以治家严正为荣,以长幼失序为耻;以真情相爱为荣,以无爱婚姻为耻;以谨言慎行为荣,以躁言危行为耻等。     

Gun Enthusiasm,Hypermasculinity, Manhood Honor,and Lifetime Aggression

Links between gun enthusiasm, hypermasculinity, manhood honor maintenance, trait antagonism, and lifetime aggression were examined in this national sample of American men (N = 861). Regression analysis identified honor ideology for manhood and emotion devaluation as the factors that accounted best for gun enthusiasm. Large effect sizes (d > .70 in more than half of the contrasts) were found between cohorts harboring extreme positive versus negative gun attitudes. Gun owners (26.7% of sample) also showed elevations in most of these same trait dimensions, but not lifetime aggression. Gun owners and enthusiasts did not show evidence of childhood maltreatment or current emotional distress. Gun enthusiasts instead seemed to convey a sense of self-assurance and preparedness to respond aggressively to perceived affronts, particularly as they pertained to maintenance of their masculine ideals.     

College Students’ Perceptions of and Responses to Cheating at Traditional,Modified, and Non-Honor System Institutions

To address growing concerns about academic integrity, college students (n?=?758) at honor system and non-honor system institutions were presented with eight scenarios to determine the influence of an honor system on their perceptions of and responses to academic dishonesty. Main effects for honor code status emerged. Students from traditional honor system schools considered the behaviors to be more dishonest, and were more likely to respond that they would report the incident when compared to students attending modified and non-honor system institutions. Findings suggest traditional honor systems, with specific rules and regulations in place, are more effective at cultivating academic integrity among students; modified honor systems may not be as effective as previous research suggests.     

Humor and the Rebellious Spirit of the Early Adolescent Boy

In my companion article on the making of the reliably religious boy (D. Capps, 2006c) I presented my argument that, whereas the younger boy of three to five is becoming religious as a result of his emotional separation from his mother, the early adolescent boy (age 11–14) has become reliably religious in that he has developed a religious habit of mind, a habit reflected in his embrace of the religions of honor and hope. I presented myself as a case study in this regard. I noted, however, that there is a third form of religion, that of humor, and that it relativizes—and thereby preserves—the religions of honor and hope. I also noted that religion and spirituality are capable of being differentiated. I suggested that my own spirituality took the form of rebellion and that this spirit of rebellion fueled and was fueled by the religion of humor. Employing Freud’s writings on humor, I explain in this article how this works.     

关于社会主义科技荣辱观的若干思考

随着科学技术的发展及其日益社会化,人们的思维方式、价值观念发生了变化,一些有违科技荣辱观的问题日益凸显。它们不仅败坏学术风气,损害我国科技界声誉,而且阻碍我国科学技术的进步,影响我国科教兴国战略的实施。因此,在当前建设社会主义核心价值体系、弘扬社会主义荣辱观的形势下和过程中,加强社会主义科技荣辱观的研究和建设,既十分紧迫,又非常重要。     

Overcoming the Glass Ceiling: Views From the Cellar and the Roof

Women's experiences as professionals and behavior therapists have changed considerably in the past 40 years. The author describes early challenges and experiences of discrimination as a young female professional. Although women's opportunities have improved considerably, women still experience unique career challenges and choices. The author provides some suggestions for women's career development.     

奖励的价值导向对绩效反馈效果的影响

本研究探讨了奖励形式启动的价值框架效应在调节绩效反馈对绩效提升与行为塑造的效果中发挥的作用。对231名大学生的问卷调查结果表明,采用金钱奖励时,接受个人绩效反馈的个体效能感更高,也有更好的绩效和合作行为表现;采用荣誉奖励时,集体绩效反馈的效果更好。即奖励形式与绩效反馈的匹配会提高组织成员绩效,增加其合作行为。基于该结果,建议管理者关注奖励体系中的价值信息与组织的管理方式相匹配,以推进组织的可持续发展。