Dogmatic Behavior Among Students: Testing a New Measure of Dogmatism

Abstract

The study tested the validity of a new measure of dogmatism by examining university students' evaluations of the Bible. Those who believed that every word in the Bible came directly from God and that the Bible is free of any error, contradiction, or inconsistency scored much higher on this dogmatism measure than students who thought otherwise. Such “true believers” then read the 4 highly varying Gospel accounts of the resurrection of Jesus. The most dogmatic of them still insisted there were no contradictions or inconsistencies in the Bible. The less dogmatic acknowledged that contradictions and inconsistencies exist. These results reinforce those of 4 earlier studies that indicated that the new measure of dogmatism has empirical validity.     

Believe it or not: Exploring the relationship between dogmatism and openness within non-religious samples

Personality and dogmatic thinking within religious individuals have been examined by previous research, but neglected for non-religious individuals. In this experiment, we distinguish between two types of non-religious groups; those who ascribe themselves to an identity (atheists) and those who do not (no beliefs in particular). A total of 103 non-religious individuals (36% atheists and 64% with no particular beliefs) completed an online questionnaire measuring dogmatism and openness traits, with an additional Christian group (n = 91) serving as a control. After confirming a relationship between identity salience and dogmatism, and validating a measure of dogmatism (DOG) in both non-religious groups, we note key personality differences between the two. Those with no beliefs in particular demonstrated a traditional negative correlation between openness and dogmatism (along with Christians) while these variables correlated positively for atheists (in particular, on ‘unconventionality’). This study is the first to establish differences between the relationship of dogmatism and openness within non-religious populations and explain these differences through group identity. Thus, identity strength and group belief systems are suggested to be key contributors to observed group differences between non-religious individuals.     

A cognitive approach to dogmatism: An investigation into the relationship of verbal working memory and dogmatism

This study investigated the relationship of working memory to open and closed belief systems. Two hundred college students completed a working memory span test to measure verbal working memory, and Rokeach’s Dogmatism Scale (1956). Regression analysis was undertaken to determine the contribution of verbal working memory to dogmatism. A negative correlation was found between dogmatism scores and working memory scores (p = .002) confirming the hypothesis that those participants who display a larger working memory capacity would show lower levels of dogmatic beliefs than participants displaying a smaller working memory capacity. Error analysis was employed to determine the significance of inhibition processes; indicating that capacity limits in verbal working memory, and not processing deficits, were primarily responsible for poor working memory scores. Dogmatism was not found to be related to gender, age, ethnicity, religious affiliation, academic major, or level of education.     

Many faces of dogmatism: Prejudice as a way of protecting certainty against value violators among dogmatic believers and atheists

In this article, we suggest that dogmatic beliefs, manifested as strong beliefs that there is no God (i.e., dogmatic atheism) as well as strong beliefs in God (i.e., religious orthodoxy), can serve as a cognitive response to uncertainty. Moreover, we claim that people who dogmatically do not believe in religion and those who dogmatically believe in religion are equally prone to intolerance and prejudice towards groups that violate their important values. That is because prejudice towards these groups may be an efficient strategy to protect the certainty that strong beliefs provide. We tested these assumptions in two studies. In Study 1 and Study 2, we demonstrated that dogmatic beliefs mediate the relationship between intolerance to uncertainty and both, religious orthodoxy and dogmatic atheism. In addition, in Study 2 we showed that both the religiously orthodox and dogmatic atheists become prejudiced towards groups that violate their values and that these effects are especially strong under experimentally induced uncertainty. In this study, we focused on atheists and homosexuals as groups that pose a threat to Christian's religious worldviews, and Catholics and pro‐life supporters as groups that pose a threat to the values of atheists. The results are discussed in relation to past research on dogmatism and religion, as well as with reference to what this means for the study of prejudice.     

Transcendental Arguments and the Problem of Dogmatism

Abstract

Transcendental arguments have been described as undogmatic or non‐dogmatic arguments. This paper examines this contention critically and addresses the question of what is required from an argument for which the characterization is valid. I shall argue that although transcendental arguments do in certain respects meet what one should require from non‐dogmatic arguments, they – or more specifically, what I shall call ‘general transcendental arguments’ – involve an assumption about conceptual unity that constitutes a reason for not attributing to them the status of non‐dogmatic arguments. As a solution to this problem I distinguish general transcendental arguments from what I shall call ‘specific transcendental arguments’ and seek to explain how by limiting the use of transcendental arguments to the latter type it would be possible to avoid dogmatism. This methodological adjustment also opens up a possibility of re‐interpreting transcendental arguments from the past in a novel non‐dogmatic fashion.     

Characteristics of consultants and consultees and success in mental health consultation

Selected attitudinal and value characteristics of high and low successful consultants were considered. Twelve consultants and 15 consultees completed six measures. Consultants were categorized as high or low success consultants based on the coding of consultants' logs. Results indicate high and low success consultants do not differ on the selected characteristics. Also, the results indicate that more successful consultants have consultees who are more authoritarian and dogmatic and are more dissimilar to their consultees in level of dogmatism and reported need for assistance. Future investigations will indicate whether the results can be replicated on a more representative consultee sample.     

The self-deception of the self-destructive

317 college students as respondents were measured for suicide proneness and self-destructive behaviors and were also asked questions about self-attitudes, value for life, beliefs about suicide and self-destruction, religiosity and dogmatism. Those who score high on suicide proneness and self-destructiveness do not tend to be the same people, and they differ from one another. Correlations and factor analyses suggest the Suicide Prone are aware of their tendencies and are influenced by their value for life and beliefs about suicide and self-destruction. The Self-destructive are tied to negative self-evaluations, are less aware of their self-destructive tendencies, and score significantly higher than the Suicide Prone on dogmatism. Belief structure of the highly dogmatic person may allow those who are self-destructive to deny negative self-attitudes and to be unaware of self-destructive behaviors which are inconsistent with their beliefs.     

The aftermath of destruction: Images of destroyed buildings increase support for war,dogmatism, and death thought accessibility

Building on terror management theory, we hypothesized that viewing destroyed buildings would increase death thought accessibility and thereby elicit dogmatic belief and hostile worldview defenses. In Study 1, images of destroyed buildings and deadly terrorist attacks elicited greater death-thought accessibility than images of construction sites or intact buildings. Images of destruction also enhanced dogmatic belief (Study 2) and support for military action against Iran (Study 3). Study 4 found that heightened death thought accessibility, but not the accessibility of thoughts of war or national identity, statistically mediated the relationship between visible destruction and worldview defense. Further, although destruction images increased dogmatism, political orientation was not affected by the destruction manipulation nor was political orientation related to death-thought accessibility. Overall, these findings suggest that visibly destroyed infrastructure can motivate increased certainty of beliefs and support for military aggression (e.g., war and/or terrorism) against groups perceived to be threatening to one's worldview.     

Dogmatism,age, and educational level as correlates of feminism for males and females

Male and female subjects completed a dogmatism scale and a feminism scale and provided information about their age, amount of education, and present occupation. The variables correlating with feminism depended upon the sex of the respondent. The more dogmatic individuals of both sexes supported feminism less than the less dogmatic individuals, with the effect being somewhat stronger for the males. The older female supported feminism less than the younger female. Age was unrelated to feminism for the males. The poorly educated female supported feminism less than the better-educated female, but the effect was diminished when dogmatism and age were held constant. Educational level was unrelated to feminism for males. The differences between the sexes are discussed in the context of perceptions of issues and situational ambiguity.The authors would like to thank Joan Joesting for her comments on an earlier version of this paper. Support for the statistical analyses was given by the Maryland State College Information Center.     

Dogmatism and the distinctiveness of opposite vs. different cognitive systems: Release from proactive inhibition for shifts within- and between-dimensions of meaning

In a series of three experiments, encoding distinctiveness in a release from proactive inhibition paradigm was investigated as a function of dogmatism. Significant differences in release from proactive inhibition between high and low dogmatic individuals were found for shifts within meaning dimensions (from one end of a dimension to the other end) but not for shifts between different dimensions of meaning. The results were discussed in terms of the emphasis on belief vs. disbelief systems in dogmatism, motivational processes in cognition, and recent work on individual differences in social cognition.     

A short scale to measure self-righteousness

Two studies were conducted which created and tested a scale to measure self-righteousness. Self-righteousness was defined as the conviction that one's behaviors or beliefs are correct, especially in contrast to alternate behaviors or beliefs. In the first study, a 4-item scale to measure general self-righteousness was derived which demonstrated adequate levels of internal consistency and was related to dogmatism and ambiguity intolerance. In the second study, the items were worded to be specific to running a race. This study succeeded in demonstrating that the scale possessed predictive validity. This study also demonstrated the usefulness of rewording the general items to make them specific about the content of self-righteousness.     

Are Conservatives Really More Simple‐Minded than Liberals? The Domain Specificity of Complex Thinking

Prior research suggests that liberals are more complex than conservatives. However, it may be that liberals are not more complex in general, but rather only more complex on certain topic domains (while conservatives are more complex in other domains). Four studies (comprised of over 2,500 participants) evaluated this idea. Study 1 involves the domain specificity of a self‐report questionnaire related to complexity (dogmatism). By making only small adjustments to a popularly used dogmatism scale, results show that liberals can be significantly more dogmatic if a liberal domain is made salient. Studies 2–4 involve the domain specificity of integrative complexity. A large number of open‐ended responses from college students (Studies 2 and 3) and candidates in the 2004 Presidential election (Study 4) across an array of topic domains reveals little or no main effect of political ideology on integrative complexity, but rather topic domain by ideology interactions. Liberals are higher in complexity on some topics, but conservatives are higher on others. Overall, this large dataset calls into question the typical interpretation that conservatives are less complex than liberals in a domain‐general way.     

SOCIAL DISTANCE NORMS IN CANADA: EFFECTS OF STIMULUS CHARACTERISTICS AND DOGMATISM*

The effects of stimulus person characteristics (viz., race, occupational status, religion, and nationality) and the respondent's level of dogmatism upon the social distance responses of a sample of Canadian university students were examined. Occupational status, race, and nationality of the stimulus person emerged as significant determinants, with occupational status being by far the most important. Dogmatism was also correlated with social distance responses. Highly dogmatic persons, but not those low in dogmatism, focused on occupational status in deciding acceptable bounds of intimacy with others. Several explanations for the prominence of occupational status as a social distance cue are discussed. As well, directions for future research into social distance norms in Canada are suggested.     

An Inter-Rater Reliability Study for the Rorschach Performance Assessment System

Summary: Presented definitions for the construct of ambiguity tolerance. The measun: of ambiguity tolerance (MAT-50) had high internal reliability (r = .88) and high test-retest reliability (r = .86) over a 10-to-12 week period. A content analysis of the measure and a subjective imalysis by 20 graduate students indicated adequate content validity. A multivariate comparison with two other ambiguity measures, two rigidity measures, and a short dogmatism measure provided strong evidence for criteria-related validity. Finally, four independent empirical studies showed good construct validity.     

The Relationship Between Biblical Literacy,Academic Achievement,and School Behavior Among Christian- and Public-School Students

This study assessed the relationship between Bible literacy among secondary school students and their academic achievement and school behavior. A total of 160 students who attended either Christian or public schools in the 7th to 12th grade were randomly selected for the study sample. Three measures of Bible knowledge were combined to obtain an overall measure of Bible literacy. The results indicate that students with the highest level of Bible literacy also had the highest average grade point average (GPA) and the highest ranking in test and grade results. In contrast, those with the lowest level of Bible literacy also had the lowest average GPA and the lowest ranking in test and grade results. This trend held for students attending both Christian schools and public schools. Christian school students were also rated higher than public school students in school behavior.     

Measurement of ambiguity tolerance

Summary: Presented definitions for the construct of ambiguity tolerance. The measun: of ambiguity tolerance (MAT-50) had high internal reliability (r = .88) and high test-retest reliability (r = .86) over a 10-to-12 week period. A content analysis of the measure and a subjective imalysis by 20 graduate students indicated adequate content validity. A multivariate comparison with two other ambiguity measures, two rigidity measures, and a short dogmatism measure provided strong evidence for criteria-related validity. Finally, four independent empirical studies showed good construct validity.     

The nature of intuitive justification

In this paper I articulate and defend a view that I call phenomenal dogmatism about intuitive justification. It is dogmatic because it includes the thesis: if it intuitively seems to you that p, then you thereby have some prima facie justification for believing that p. It is phenomenalist because it includes the thesis: intuitions justify us in believing their contents in virtue of their phenomenology—and in particular their presentational phenomenology. I explore the nature of presentational phenomenology as it occurs perception, and I make a case for thinking that it is present in a wide variety of logical, mathematical, and philosophical intuitions.     

Suspicious minds: The motive to acquire relationship‐threatening information

In four studies, we obtained evidence for the reliability and validity of a 21‐item scale designed to measure a new theoretical construct: individual differences in the motivation to acquire relationship‐threatening information (hereafter, MARTI). Study 1 provided evidence for the MARTI scale's reliability and discriminant validity, revealing that it was reliable and not significantly correlated with measures of the Big Five personality traits, adult attachment styles, or more general social orientations. Studies 2 and 3 provided evidence for the scale's convergent and discriminant validity, showing that dating partners with higher MARTI scores (i.e., those who were more motivated to acquire relationship‐threatening information) scored lower in relational trust and reported engaging in more “suspicion behaviors.” Study 4 provided behavioral evidence for the scale's predictive validity, revealing that (a) dating partners with higher MARTI scores were more likely to break up within 5 months, and (b) the breakup rate was most pronounced for dating partners who scored higher on the scale and who also reported being less close. We discuss how this new construct and measure can be used to study important relationship dynamics.

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A short measure of Eriksonian ego identity

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