Men’s and Women’s Change and Individual Differences in Change in Femininity from Age 33 to 85: Results from the Intergenerational Studies

This investigation illustrates men’s and women’s change in femininity, and individual differences in change in femininity from early (age 33 or 35) to late (age 78 or 85) adulthood. Members of three long-term longitudinal samples (total N = 327) provided California Psychological Inventory (CPI) Femininity scale scores, collected a maximum of five times. Application of longitudinal hierarchical linear modeling indicates: (1) both men and women show significant variability in initial level and change in femininity, (2) gender predicts both individuals’ initial level and change in femininity—the average man, initially low in femininity, becomes significantly higher in femininity across the lifespan; the average woman, initially high in femininity, becomes significantly lower in femininity across the lifespan, (3) change in femininity is unconnected to marital or parental status, and (4) change in femininity is connected to psychological health level for women only—more psychologically healthy women show a decline in femininity, while less healthy women increase their femininity level. Overall, results support Jung’s androgyny hypothesis of a cross-over of gender roles in men and women, but do not support Gutmann’s hypothesis that such cross-over is tied to “parental emergency.” Additional exploration of the data indicates Gough and Bradley’s (1996) CPI-derived personality types also predict femininity initial level for women and femininity change for men.     

A Two-Tier Full-Information Item Factor Analysis Model with Applications

Motivated by Gibbons et al.’s (Appl. Psychol. Meas. 31:4–19, 2007) full-information maximum marginal likelihood item bifactor analysis for polytomous data, and Rijmen, Vansteelandt, and De Boeck’s (Psychometrika 73:167–182, 2008) work on constructing computationally efficient estimation algorithms for latent variable models, a two-tier item factor analysis model is developed in this research. The modeling framework subsumes standard multidimensional IRT models, bifactor IRT models, and testlet response theory models as special cases. Features of the model lead to a reduction in the dimensionality of the latent variable space, and consequently significant computational savings. An EM algorithm for full-information maximum marginal likelihood estimation is developed. Simulations and real data demonstrations confirm the accuracy and efficiency of the proposed methods. Three real data sets from a large-scale educational assessment, a longitudinal public health survey, and a scale development study measuring patient reported quality of life outcomes are analyzed as illustrations of the model’s broad range of applicability.     

The Mandala Model of Self

The research by Hendrich et al. (2010a, b, c) from the University of British Columbia has indicated that 96% of psychological samples published in the world’s top journals from 2003 to 2007 were drawn from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies, which house only 12% of the world’s population. Compared with the WEIRD samples, most of the world’s population is non-Weird. Therefore, the most important mission of Asian indigenous psychology is to initiate a scientific revolution by constructing various kinds of theoretical models to describe psychological phenomenon and behavior of people from non-Weird countries. Keeping this in view this paper tries to articulate a theoretical model of self which has potential to go beyond the western models.     

Why the Hardest Logic Puzzle Ever Cannot Be Solved in Less than Three Questions

Rabern and Rabern (Analysis 68:105–112 2) and Uzquiano (Analysis 70:39–44 4) have each presented increasingly harder versions of ‘the hardest logic puzzle ever’ (Boolos The Harvard Review of Philosophy 6:62–65 1), and each has provided a two-question solution to his predecessor’s puzzle. But Uzquiano’s puzzle is different from the original and different from Rabern and Rabern’s in at least one important respect: it cannot be solved in less than three questions. In this paper we solve Uzquiano’s puzzle in three questions and show why there is no solution in two. Finally, to cement a tradition, we introduce a puzzle of our own.     

Doing and Being: Mindfulness,Health, and Quiet Ego Characteristics Among Buddhist Practitioners

We examined the relationship between meditation experience, psychological mindfulness, quiet ego characteristics, and self-reported physical health in a diverse sample of adults with a range of Buddhist experience (N = 117) gathered from a web-based survey administered to Buddhist practitioners around the world between August 1, 2007 and January 31, 2008. Practicing meditation on a regular basis and greater experience with Buddhism was related to higher psychological mindfulness scores. Psychological mindfulness was correlated with a latent variable called “quiet ego characteristics” that reflected measures based on Bauer and Wayment’s (Transcending self-interest: psychological explorations of the quiet ego. American Psychological Association, Washington, DC, pp 7–19, 2008) conceptual and multidimensional definition of a “quiet ego”: wisdom, altruism, sense of interdependence with all living things, need for structure (reversed), anger/verbal aggression (reversed), and negative affectivity (reversed). In turn, quiet ego characteristics were positively related to self-reported health. Our findings provide continuing support for the key role psychological mindfulness may play in psychological and physical well-being.     

The metaphysics of rule-following

This paper proposes a causal–dispositional account of rule-following as it occurs in reasoning and intentional agency. It defends this view against Kripke’s (Wittgenstein on rules and private language, Harvard University Press, Cambridge, 1982) objection to dispositional accounts of rule-following, and it proposes a solution to the problem of deviant causal chains. In the first part, I will outline the causal–dispositional approach. In the second part, I will follow Martin and Heil’s (Philos Perspect 12:283–312, 1998) realist response to Kripke’s challenge. I will propose an account that distinguishes between two kinds of rule-conformity and two kinds of rule-following, and I will defend the realist approach against two challenges that have recently been raised by Handfield and Bird (Philos Stud 140:285–298, 2008). In the third part, I will turn to the problem of deviant causal chains, and I will propose a new solution that is partly based on the realist account of rule-following.     

Giving Back and Growing in Service: Investigating Spirituality,Religiosity, and Generativity in Young Adults

Generativity investigations have explored the manner by which adults derive meaning and fulfillment from their life activities (e.g., Erikson in Identity, youth, and crisis W.W. Norton & Company Inc.,NY, 1968; McAdams and Logan in American Psychological Association, 15–31, 2004). Faith and religious practice have often been central features of adult meaning making, yet the relationship between one’s spiritual identity and one’s generative concern or activities has received only limited investigation. Lesser still has been investigated examining the degree to which young adults demonstrate generative concern. The current study examined the relationship between aspects of faith (religiosity and spirituality) and generativity (concern and action). A sample of 94 undergraduates from a religiously affiliated college were recruited through door-to-door invitation and were surveyed using a new measure of religiosity (Steger and Frazier in Journal of Counseling Psychology 52(4):574–582, 2005) and two measures of generativity (Loyola Generativity Scale and Generative Behavior Checklist, McAdams et al. 1992). Support was found for a relationship between spirituality and generative concern. These findings are discussed in relation to recent demographic shifts and are compared with earlier work investigating secular spiritual trends on generativity (e.g., Dillon and Wink in The generative society American Psychological Association Press, Washington, DC, 153–174, 2004).     

Discipleship and Spirituality from a Christian Perspective

Spirituality is an important aspect of being a human. One may approach this topic from a purely psychological or religious perspective. In this paper, it is argued that spirituality as defined from a purely psychological perspective is inadequate to capture the depth of this human experience because it misses the core of spirituality—discipleship. Following Foster’s (1998) Streams of Living Water, it will be argued that discipleship is the core of Christian spirituality, and each of these streams provides an important context for fostering one’s relationship to the transcendent.     

Tye-dyed teleology and the inverted spectrum

Michael Tye’s considered position on visual experience combines representationalism with externalism about color, so when considering spectrum inversion, he needs a principled reason to claim that a person with inverted color vision is seeing things incorrectly. Tye’s responses to the problem of the inverted spectrum (2000, in: Consciousness, color, and content, The MIT Press, Cambridge, MA and 2002a, in: Chalmers (ed.) Philosophy of mind: classical and contemporary readings, Oxford University Press, Oxford) rely on a teleological approach to the evolution of vision to secure the grounds upon which people with normal color vision can be justly called ‘right’ and those with inverted color vision can be called ‘wrong’. I demonstrate that since the inverted spectrum thought experiment requires that both sorts of vision be behaviorally indistinguishable, no biologically acceptable concept of teleology will allow Tye to draw the distinction he needs.     

Does the Modality Effect Exist? and if So, Which Modality Effect?

The modality effect is a central issue in multimedia learning [see Mayer (Cambridge University Press, 2005a), for a review]. Sweller’s Cognitive Load Theory (CLT), for example, presumes that an illustrated text is better understood when presented visually rather than orally. The predictive power of CLT lies in how it links in to Baddeley’s (1986) model of working memory and Penney’s (Mem Cognit 17:398–442, 1989) Separate-Streams Hypothesis. Ginns’s (Learn Instr 4:313–331, 2005) recent meta-analysis also supports the modality effect (d = 0.72, based on 43 independent effects). This article replicates the meta-analysis of the modality effect based on 86 independent effects (with within-study subgroups as the unit of analysis and with mean of the outcomes as the dependent measure), with results showing a reduction of the overall effect size by almost half (d = 0.38), and even more when Duval and Tweedie’s Trim and Fill method is used to correct publication bias (d = 0.20). This article also widens the scope of the analysis of moderator variables (e.g. Pace of presentation, Type of visualization, Research group) as well as their potentially confounded effects. Finally, it is argued that, for theoretical reasons, the so-called modality effect cannot be based on Penney’s or Baddeley’s theories and must be explained in a different way.     

Integration of Psychological Researches under the Scheme of Subjectivity

The issue of meaning gradually catches psychologists’ attention and is increasingly becoming a focus of study in contemporary psychology. Elstrup’s (2009) research about social evolution gives a reasonable angle on meaning study, which is in accordance with the nature of both human and personal psychological evolution and allows us to see subjectivity and dynamics of psychological phenomena through the focus of the subject-object relation. A phylogenetic system of explanation based on subject-object relation will be able to integrate new psychological research directions. This means that we should see psychological phenomena as historic and the research methods of cultural ecology as absolutely necessary.     

The structure of lexical concepts

Jerry Fodor (Concepts: Where cognitive science went wrong. New York: Oxford University Press, 1998) famously argued that lexical concepts are unstructured. After examining the advantages and disadvantages of both the classical approach to concepts and Fodor’s conceptual atomism, I argue that some lexical concepts are, in fact, structured. Roughly stated, I argue that structured lexical concepts bear a necessary biconditional entailment relation to their structural constituents. I develop this account of the structure of lexical concepts within the framework of Pavel Tichy’s (The foundations of Frege’s logic. Berlin, New York: De Gruyter, 1988) theory of constructions. I argue that concepts are constructions which can be combined by way of Tichy’s construction-forming operations of composition and closure and an additional operation, simplification, which I propose in section 6. The last of these construction-forming operations plays a central role in my account of lexical concept structure. Stated generally, structured lexical concepts are a result of simplifying their structural constituents.     

MICRO-Foundations in Strategic Management: Squaring Coleman’s Diagram

Abell, Felin and Foss argue that “macro-explanations” in strategic management, explanations in which organizational routines figure prominently and in which both the explanandum and explanans are at the macro-level, are necessarily incomplete. They take a diagram (which has the form of a trapezoid) from Coleman, Foundations of Social Theory, The Belknap Press of Harvard University Press, Cambridge (Mass.)/London, (1990) to task to show that causal chains connecting two macro-phenomena always involve “macro-to-micro” and “micro-to-macro” links, links that macro-explanations allegedly fail to recognize. Their plea for micro-foundations in strategic management is meant to shed light on these “missing links”. The paper argues that while there are good reasons for providing micro-foundations, Abell, Felin and Foss’s causal incompleteness argument is not one of them. Their argument does not sufficiently distinguish between causal and constitutive relations. Once these relations are carefully distinguished, it follows that Coleman’s diagram has to be squared. This in turn allows us to see that macro-explanations need not be incomplete.     

The Making of the Reliably Religious Boy

In Men, Religion, and Melancholia: James, Otto, Jung, and Erikson (D. Capps, 1997) and Men and Their Religion: Honor, Hope, and Humor (D. Capps, 2002), I argued that men are no less religious than women, but their religiousness is different from that of women because it has its psychological origins in the emotional separation between a boy and his mother around the ages of three to five. Employing Freud’s “Mourning and Melancholia” (S. Freud, 1917/1963) essay, I suggested that their religiousness is rooted in an ontological state of melancholy (which is different from the psychological state of depression). In Men and Their Religion I identified the religions of honor and of hope as the primary forms of male melancholic religion, and suggested that humor is a third form that may come to one’s assistance when one experiences the limitations of the other two religions. In this article, I focus on my own early adolescent years (age 11–14) and explain how one boy became reliably religious, that is, how he embraced or internalized the religions of honor and of hope. In the companion article, I will explain how these two religions were relativized—and thereby preserved—by the religion of humor.     

Students Who Like and Dislike School

The major goal of this study was to investigate relationships among levels of 341 secondary school students’ school satisfaction and various intrapersonal, interpersonal, and academic measures. The measures included the School subscale from the Multidimensional Students’ Life Satisfaction Scale (Huebner, 1994), Students’ Life Satisfaction Scale (Huebner, 1991), Children’s Hope Scale (Snyder et al. 1997), Behavioral Assessment System for Children (Reynolds & Kamphaus, 1992), self-perceived grade point average (GPA) and participation in extracurricular activities (SEAs). Students were placed into three groups based on their school satisfaction reports, including very low (lowest 20%), average (middle 30%), and very high (highest 20%) levels of school satisfaction. Students with very low school satisfaction differed from students with very high school satisfaction on all adjustment measures; students with very low school satisfaction also differed from students with average levels of school satisfaction on all measures, except the self-esteem measure. Relative to students reporting average levels of school satisfaction, students reporting very high satisfaction demonstrated significantly higher scores on measures of global life satisfaction, hope, internal locus of control, and GPA. Finally, only three students in the very high satisfaction group and nine students in the average satisfaction group reported clinical levels of psychological symptoms. In the very low satisfaction group, clinical levels of symptoms were reported by 30%, 22%, and 16% of the students on the Clinical Maladjustment, Personal Adjustment, and Emotional Symptoms Index, respectively. Implications for future research and educational practices are discussed.     

Testing Multicultural Robustness of the Child Behavior Checklist in a National Epidemiological Sample in Uruguay

Comparisons of Child Behavior Checklist (CBCL) scores from 31 societies (Rescorla et al. Journal of Emotional and Behavioral Disorders 15:13–142 2007) supported the instrument’s multicultural robustness, but none of these societies was in South America. The present study tested the multicultural robustness of the 2001 CBCL using data from a national epidemiological survey in Uruguay. Participants were 1,374 6- to 11-year-olds recruited through 65 schools nationwide; 1,098 (80%) had received no mental health or special education services in the past year (non-referred group), whereas 276 (referred group) had been referred for mental health services, had repeated ≥2 grades, or had significant developmental disabilities. Mean item ratings, factor structure, and scale internal consistencies were very similar to findings reported by Rescorla et al. (Journal of Emotional and Behavioral Disorders 15:13–142 2007) and Ivanova et al. (Journal of Clinical Child and Adoloescent Psychology 36: 405–417 2007). Children from low SES school environments obtained higher problem scores, especially in the referred group. Gender, age, and referral status effects paralleled those in the U.S. Non-referred children obtained somewhat higher mean problem scores in Uruguay than in the U.S., but mean score differences between non-referred and referred children were smaller in Uruguay than the U.S. Findings supporting the CBCL’s multicultural robustness in a South American country extend the generalizability of findings reported by Rescorla et al. (Journal of Emotional and Behavioral Disorders 15:13–142 2007) for 31 societies.     

Spiritual Practice,Health Promotion,and the Elusive Soul: Perspectives from Public Health

Spirituality and religion are topics of increasing interest in U.S. society and popular culture as well for many health professions, including medicine, psychology, and public health. This article comments on Mark Graves’ (2008) synthesis of science and spirituality/religion, Mind, Brain, and the Elusive Soul from the perspective of a public health professional. I briefly review the sources, extent, and conceptual approaches of emerging scientific and health interest in spirituality/religion. Spiritual practices are identified as phenomena of central interest. Major concepts of Graves’ synthesis are reviewed, and the soul’s relevance to spiritual growth, popular culture, and scientific application is discussed. Several questions are posed as a stimulus to further extension and refinement of Graves’ synthesis.     

Agency and Communion Related to Mental Health in Japanese Young Adults

Based on Bakan’s (1966) theory, Helgeson (1994) presented a conceptual model of the relationships of biological sex, agency, and communion with psychological and physical well-being. This study was designed to examine the relationships of mitigated and unmitigated agency (M, M-) /communion (F, F-) with mental health in Japanese young adults. Participants were 602 (247 men, 355 women) undergraduate students and vocational school students in Japan. The average age of the participants was 20.0 years (SD=4.1). The results showed that communion (F) was positively associated with social support, unmitigated communion (F-) was strongly and positively associated with dysphoria for both men and women, unmitigated agency (M-) was also positively associated with dysphoria for women, and agency (M) was negatively associated with dysphoria for women. Both M and F were positively associated and F- was negatively associated with self-esteem for both men and women. M may moderate F-, and social support may moderate M-, for women. Thus our findings partially supported Helgeson’s model.     

Prayer as Therapeutic Process Toward Transforming Destructiveness Within a Spiritual Direction Relationship

This article will expand previous conceptualizations (Kuchan, Presence Int J Spiritual Dir 12(4):22–34, 2006; J Religion Health 47(2):263–275, 2008; J Pastoral Care Counsel, forthcoming) of what might be occurring during a prayer practice that creates space within a spiritual direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created representations of God that seem to facilitate therapeutic process toward aliveness. In previous articles, I suggest one way to understand the prayer experience is through a lens of Winnicottian notions of transitional space, illusion, and co-creation of God images. This article expands on these ideas to include an understanding of God as Objective Other (Lewis, The four loves, 1960) interacting with a part of a person’s self (Jung, in: The structure and dynamics of the psyche, collected works 8, 1934; Symington, Narcissism, a new theory, 1993) that has capacity for subjectivity (Benjamin, Like subjects, love objects: Essays on recognition and sexual difference, 1995) and co-creation (Winnicott, Home is where we start from: Essays by a psychoanalyst, 1990), of inner representations of God (Ulanov, Winnicott, god and psychic reality, 2001). I also expand on a notion of God as “Source of aliveness” by integrating an aspect of how Symington (Narcissism, a new theory, 1993) thinks about “the lifegiver,” which he understands to be a mental object. After offering this theoretical expansion of the prayer practice/experience, one woman’s inner representations of self and God are reflected upon in terms of a therapeutic process toward transforming destructiveness, utilizing ideas from Winnicott, Kohut, and Benjamin.