Sexual Orientation and Developmental Challenges Experienced by Gay and Lesbian Youths

Youths with a homosexual orientation face different developmental challenges during adolescence than those faced by heterosexual youths or individuals who recognize their homosexual orientation later in life. We discuss the impact of “coming out,” or defining a homosexual orientation, on the development and identity formation of youths who come out during adolescence. The process of coming out is presented as entailing four broad dimensions: recognizing oneself as lesbian or gay; exploring one's sexual orientation through the gay and lesbian community; disclosing one's sexual orientation to others; and becoming more comfortable with one's sexual orientation. Some of the major challenges faced by these youths are described, and future directions for research efforts are discussed.     

Love and Entitlement: Sartre and Beauvoir on the Nature of Jealousy

This paper argues that an essential and often overlooked feature of jealousy is the sense that one is entitled to the affirmation provided by the love relationship. By turning to Sartre's and Beauvoir's analyses of love and its distortions, I will show how the public nature of identity can inhibit the possibility of genuine love. Since we must depend on the freedom of others to show us who we are, the uncertainty this introduces into one's sense of self can trigger anxiety and pathological attempts to control those others upon whom one's self‐value depends. In jealousy one tries to possess the other person's freedom in the hopes that a constant positive evaluation can be thereby secured. The belief that one is entitled to the self‐perfection that such affirmation promises reveals both the important existential role that the beloved plays in the jealous person's psychic structure and the manner in which gender inequalities can promote such distortions of love.     

Individuality and the prejudiced personality

Many researchers maintain that individual psychological processes related to our human evolutionary inheritance, a person's particular genetic make-up, and/or childhood learning and socialisation patterns are a root cause of prejudice. The effects of collective processes on the individual are considered to be largely in the past, producing individual personalities and social attitudes that are relatively fixed and enduring. There is, however, an alternative perspective on the impact of the collective embodied in self-categorization theory (SCT). From the SCT perspective, the self is both personal and collective, and shifts in the nature of self-categorisation produce qualitative shifts in judgements of oneself and others. Through one's identity as a group member, contemporary social forces can shape the psychology of the person. This analysis not only has direct implications for how we understand the relationship between personality and prejudice, but also offers an alternative way of thinking about personality itself. What emerges from our own and related research on prejudice is a more complex analysis of individuality, one that is ineluctably embedded in contemporary intragroup and intergroup identities and the societal and ideological realities that define group life as well as in past learning and maturation.     

Job insecurity and creativity: The buffering effect of self‐affirmation and work‐affirmation

It is well documented that job insecurity is a detrimental work stressor. The literature aimed at counteracting the adverse outcomes of job insecurity has focused on either individual differences, which are less amenable to modification, or organizational‐level interventions, which largely depend on organizational initiatives. This study introduced a self‐affirmation intervention to working adults and examined whether self‐affirmation could weaken the negative association between job insecurity and creativity. In order to enrich self‐affirmation theory and increase the applicability of the intervention to the workplace, this study also investigated whether work‐affirmation could attenuate the negative relationship between job insecurity and creativity. In a quasi‐experiment with employees recruited from Mturk, I found that a negative link between job insecurity and creativity, but not among those who were given an opportunity to affirm one's value (i.e., self‐affirmation) or one's work (i.e., work‐affirmation).     

The real me: Authenticity,interpersonal goals,and conflict tactics

Dispositional authenticity is associated with positive intra- and interpersonal outcomes, yet how authenticity relates to conflict solving strategies has not been examined. The present study aims to explore the relationship between authenticity and conflict solving strategies in close friendships and proposes that interpersonal goals (i.e., compassionate goals and self-image goals) might mediate the relationship. Three hundred sixty-three Taiwanese college students completed a survey package. Results showed that authenticity was positively associated with strategies that promote the needs of both oneself and one's friend (i.e., integrating and compromising) while negatively, or not, associated with those that don't concern one's own needs (i.e., obliging) or one's friend's needs (i.e., dominating and avoiding). Further, compassionate goals mediated the relationship between authenticity and integrating, compromising, and dominating strategies, while suppressing the relationship between authenticity and avoiding and obliging strategies. Self-image goals mediated only dominating and avoiding strategies.     

On the Misrecognition of Identity: Muslims' Everyday Experiences in Scotland

Political theory is interested in the misrecognition of identity because it impacts individuals' autonomy in their self-definition and thus their ability to articulate and pursue identity-related interests. Here, we explore minority group members' experiences of being seen in terms that do not accord with their self-definition. Our data are qualitative, gathered through walking interviews with 24 Muslims in Scotland. Focusing on interactions in which they reported discrepancies between how they and others saw them, we differentiate four forms of misrecognition: (1) having the meaning of a valued identity (i.e., one's Muslim identity) defined by others in ways that one judges inaccurate and inappropriate; (2) having one's membership of a valued community (e.g., as a member of Scottish society) denied or rejected; (3) having one's identity (i.e., one's Muslim identity) overlooked such that one's distinctive identity-related needs are not taken into account; (4) being seen in terms of just one of one's many social identities (i.e., one's Muslim identity) such that other identities (judged more situationally relevant) are ignored. This empirically grounded typology contributes to wider debates about the forms of identity (mis)recognition and their political implications.     

Borrowing Personal Memories

The present investigation documents memory borrowing in college‐age students, defined as the telling of others' autobiographical stories as if they are one's own. In both pilot and online surveys, most undergraduates admit to borrowing personal stories from others or using details from others' experiences to embellish their own retellings. These behaviors appear primarily motivated by a desire to permanently incorporate others' experiences into one's own autobiographical record (appropriation), but other reasons include to temporarily create a more coherent or engaging conversational exchange (social connection), simplify conveying somebody else's interesting experience (convenience), or make oneself look good (status enhancement). A substantial percentage of respondents expressed uncertainty as to whether an autobiographical experience actually belonged to them or to someone else, and most respondents have confronted somebody over ownership of a particular story. Documenting memory borrowing is important as the behavior has potential consequences for the creation of false memories. Copyright © 2015 John Wiley & Sons, Ltd.     

How Does Religion Promote Forgiveness? Linking Beliefs,Orientations, and Practices

Scholars have long observed that religion and forgiveness are generally positively linked, but it is unclear why this is the case. This article proposes and tests potential mechanisms by which religion promotes forgiveness. Using data from the 1998 General Social Survey, I find that holding a collaborative orientation toward God, subscribing to a pervasive role of religion, and believing God forgives are primary factors promoting one's propensity to forgive both oneself and others. These factors have varying influence on interpersonal forgiveness compared to self‐forgiveness and further illuminate the differences between the two processes. My findings demonstrate the importance of analyzing a person's religious beliefs and orientations directly, in addition to examining other dimensions of religion, such as affiliation, frequency of religious activity, and official religious teachings.     

解释水平视角下的自己-他人决策差异

研究基于解释水平理论, 考察自己决策和为他人提供建议是否存在认知和偏好上的差异。实验一采用2(自己决策/为他人建议)×2(价值：高/低)×2(可行性：高/低)被试间设计, 165名被试代表自己或他人评价选项的吸引力。实验二采用3×2混合设计, 81名被试代表自己、相似或不相似他人, 为“高价值-低可行”和“低价值-高可行”两选项出价。结果支持了“自己-他人决策差异”：自己决策比为他人提建议在更大程度上受可行性高低的影响, 更为偏爱可行性高的选项; 人际相似性能在一定程度上缩小上述差异。     

Resilience to discrimination stress across ethnic identity stages of development

Ethnic identity development may increase resilience to discrimination and prejudice, which are often common and stressful for ethnic minority adolescents. Based on ethnic identity development theory and resilience theory, we hypothesize that under high discrimination stress, ethnic affirmation and ethnic identity stage will have protective moderating effects on self‐esteem and depressive symptoms. A cross‐sectional self‐report study with 125 ethnic minority adolescents (13–18 years) found that ethnic affirmation (p < .05) had protective effects on depressive symptoms (p < .05) and protective‐enhancing effects on self‐esteem at high levels of discrimination stress. Achieved ethnic identity stage (p < .05) had protective‐stabilizing effects on self‐esteem at high discrimination stress. Our findings demonstrate that the protective elements of ethnic identity are feeling positive about one's ethnic group, having learned about one's history, and having resolved conflicts about one's ethnic group.     

Physical Continuity, Self and the Future

Jeff McMahan's impressive recent defence of the embodied mind theory of personal identity in his highly acclaimed work The Ethics of Killing has undoubtedly reawakened belief that physical continuity is a necessary component of the relation that matters in our self-interested concern for the future. My aim in this paper is to resist this belief in a somewhat roundabout way. I want to address this belief in a somewhat roundabout way by revisiting a classic defence of the belief that enormous changes in the contents of a person's psychology does not preclude justified fear of future pain. I have in mind Bernard Williams' The Self and the Future (1970) in which he argues, against the psychological view, that physical continuity is necessary for survival. I examine Williams' second thought experiment which ostensibly supports that intuition and afterwards defend two related claims. First, I argue that a close examination of the second thought experiment reveals that one's prior commitments to a particular criterion of personal identity can influence one's response to that thought experiment. Second, I argue that Williams' second thought experiment is set out in questionbegging terms. I do not claim, however, that the intuition under consideration lacks justification; I only claim that Williams' second thought experiment does not provide the needed support.     

If These Walls Could Talk: Places as Stages for Human Drama

I advance the argument that the construction of identity is dependent on the actor's participation in interpersonal dramas. The narratives that flow from participation in personal or social drama become the anchors that affirm one's claims to identity. Historically, psychologists have given little attention to the places that provide the stages for such action. A dramatic engagement involves not only the act, the actors and their motives, but also the scenes (the places) that provide the backdrop for social life. Observations of the variability in performances attributable to scenes suggests place identity as a significant component of social identity. Accounts of emotional attachments to places support place identity as a useful construction in describing the components of a self. An implication of this analysis is that architects and planners, in their efforts to redesign cities, should take into account the construction that urban places are stages for the enactment of human dramas.     

Transracial adoptees bridging heritage and national cultures: Parental socialisation,ethnic identity and self‐esteem

Transracial adoptees represent a specific group of immigrants who experience unique immigration processes that bring them face‐to‐face with two cultural backgrounds: that of their heritage culture on one hand and that of their national culture on the other hand. However, there is a scarcity of studies focused on the way these processes unfold within adoptive families. This study was aimed at exploring how transracial adoptees cope with the construction of their ethnic identity. Administering a self‐report questionnaire to 127 transracial adoptees and their mothers, for a total of 254 participants, we first investigated the association between mothers' cultural socialisation (enculturation and preparation for bias strategies) and adoptees' ethnic identity (i.e. ethnic identity exploration and ethnic identity affirmation dimensions). We then investigated whether ethnic identity affects self‐esteem by testing the hypothesis that national identity moderates the relationship between ethnic identity and self‐esteem. Results revealed that mothers' enculturation (but not their preparation for bias) supported adoptees' ethnic identity exploration, which in turn was positively associated with ethnic identity affirmation. Moreover, we confirmed the moderation effect: ethnic identity affirmation enhanced the level of self‐esteem, but only for those adoptees who perceived a higher degree of national identity affirmation.     

Living Politically: An Irigarayan Notion of Agency as a Way of Life

This paper formulates Luce Irigaray's notion of agency as a political way of life. I argue that agency, within an Irigarayan framework, is both the outcome and the condition of a political life, aimed at creating political transformations. As Irigaray hardly addresses the topic of agency per se, I suggest understanding Irigaray's textual style as implying specific “technologies of self” in the Foucauldian sense, that is, as self‐applied social practices that reshape social reality, one's relations to oneself, and enhance one's freedom and pleasures in these relations. This interpretation aims to extract concrete transformative practices, which, by shaping one's sense of self in relation to others, create oneself as a free and active subject.     

Philosophical Perfectionism – Consequences and Implications for Sport

Ethical theories in sport philosophy tend to focus on interpersonal relations. Little has been said about sport as part of the good life and as experienced from within. This article tries to remedy this by discussing a theory that is fitting for sport, especially elite sport. The idea of perfection has a long tradition in Western philosophy. Aristotle maintains that the good life consists in developing specific human faculties to their fullest. The article discusses Hurka's recent version of Aristotelian perfectionism and relates it to various aspects of, and the good life in, sport. How much time should be spent on sport in relation to other activities, how much should one concentrate on one sport to reach one's best and how should one's efforts be spent over a season? Well-roundedness and concentration are central alternatives for theories of perfection. Similarly some activities are simple whereas other are complex and thIs poses problems for persons that want to maximise their achievements. Whereas Hurka thinks one has obligations to perfect oneself, the author of this article thinks perfection is an attractive choice but no obligation.     

How Collective Participation Impacts Social Identity: A Longitudinal Study from India

A key issue for political psychology concerns the processes whereby people come to invest psychologically in socially and politically significant group identities. Since Durkheim, it has been assumed that participation in group‐relevant collective events increases one's investment in such group identities. However, little empirical research explicitly addresses this or the processes involved. We investigated these issues in a longitudinal questionnaire study conducted at one of the world's largest collective events—a month‐long Hindu festival in north India (the Magh Mela). Data gathered from pilgrims and comparable others who did not attend the event show that one month after the event, those who had participated (but not the controls) exhibited heightened social identification as a Hindu and increased frequency of prayer rituals. Data gathered from pilgrims during the festival predicted these outcomes. Specifically, perceptions of sharing a common identity with other pilgrims and of being able to enact one's social identity in this event helped predict changes in participants' identification and behavior. The wider significance of these data for political psychology is discussed.     

CREATIVITY IN EXPERIENTIAL PERSONAL CONSTRUCT PSYCHOTHERAPY

We propose that experiential personal construct psychotherapy demands therapist creativity in engaging clients, beginning with the initial diagnosis and continuing through the entire therapy process. We suggest a number of ways of enhancing therapist creativity in the therapy room. We discuss making time for aloneness, seeking particular kinds of interactions with others, fantasizing, having a passion for one's work, trying on roles, exposing oneself to literature and the arts, leading a balanced life, reducing time pressures, making judgments, focusing on process, and seeing client growth. Finally, we consider creativity in the life of the therapist beyond the therapy room. We explore how the therapist's desire to be a part of lifechanging psychotherapy mandates the personal pursuit of creativity.     

Integrity and identity: Moral identity differences and preferred interpersonal reactions

Moral identity affects interpersonal relationships by guiding how people perceive and respond to feedback, evaluate others and select task partners and friends. Self‐described principled participants (high scorers on the Integrity Scale) more strongly preferred principled‐prototypic others over expedient ones and believed it possible to be more principled in one's beliefs (Study 1), preferred evaluators who regarded them as principled over expedient (Study 2), had friends who saw them as principled and paired up with friends who were themselves principled (Study 3). In contrast, expedient individuals did not display mirror‐image reactions but saw merit in being both expedient and principled; they were accepting of any relevant feedback and partner preferences. Moral identity is a key link between ethical beliefs and behaviours. Copyright © 2010 John Wiley & Sons, Ltd.     

Power at work: Linking objective power to psychological power

Experimental research conducted with student participants has documented that feeling powerful or powerless (psychological power) affects outcomes with high practical relevance for organizations. However, it is unclear how results from these studies can be generalized to organizational settings in which individuals have various roles that imply more or less objective power. To address this gap, we present a theoretical framework to aid in the understanding of how objective power in organizations affects psychological power. We assume that stable differences in organizational rank (i.e., structural power) determine the likelihood of interactions with superiors, subordinates, or peers. These interactions give rise to within-person variation in situational power which should lead to dynamic fluctuations of psychological power and eventually its outcomes. Results of a preregistered experiment (n = 190 participants) and a preregistered experience sampling study (n = 129 participants) conducted with working adults support our key predictions: Structural power was associated with the likelihood of being in a high power versus low power situation. Within-person differences in situational power were related to feelings of power such as judgments about (1) one's own ability to influence others in a given social situation (i.e., interpersonal power) and (2) one's own competence, agency, autonomy, and independence (i.e., personal power).     

Righteous or self‐righteous anger? Justice sensitivity moderates defensive outrage at a third‐party harm‐doer

While bystanders' outrage over moral transgressions may represent a genuine desire to restore justice, such expressions can also be self‐serving—alleviating guilt and bolstering one's moral status. Four studies examined whether individual differences in observer justice sensitivity (JS_O) moderate the degree to which outrage at third‐party harm‐doing reflects concerns about one's own moral identity rather than justice per se. Among participants low (vs. high) in JS_O, feelings of guilt predicted greater outrage and desire to punish a corporation's sweatshop labor practices (Studies 1 & 2). Furthermore, affirming one's personal moral identity reduced outrage and support for punishing a corporate harm‐doer among those low, but not high in JS_O (Studies 3 & 4). Similar moderation was absent for other forms of justice sensitivity and just world beliefs. Effects were not explained by negative affect, empathy, personal harm, or political orientation. Results suggest that JS_O uniquely differentiates defensive and justice‐driven moral outrage (150/150).