Gender and victimization by intimates

Recent data demonstrate that, although gender has an impact upon the experience of being a victim of an intimate's violence, there is no particular personality pattern that leads one to become a victim. Rather, women--who are socialized to adapt and submit, and who are likely to become victims of men's sexual violence or physical abuse--may not develop adequate self-protection skills as children, especially if they come from childhood homes in which females are victimized, leading to a later vulnerability to physical and sexual abuse. Men, however, socialized to express anger and aggression in an outward manner, learn to model the abuse witnessed or experienced in childhood and often learn that women are the "appropriate" recipients of this violence. Social learning theories of modeling and aggression are used to explain how such personality patterns develop, and the theory of learned helplessness is used to explain battered women's coping responses to their partners' abusive behavior. The extreme situation, in which a battered woman kills her partner in self-defense, is analyzed in order to understand women victims' sense of desperation and entrapment in severely abusive relationships and the extent to which their behaviors are in reaction to the abuse perpetrated by the mate.     

心理学与宗教信仰小议

心理学与宗教信仰在现实社会中的作用,有一部分是相互重叠的。当人类本身、或与周围环境出现矛盾时,在矛盾被解决这个过程中,心理学与宗教信仰起的作用是相当的。但二者解决问题的整个过程的本质是完全不同的。（这里的解决不是现实意义上的解决问题,而是心理上的解决,其实心理上的解决对于一个人来说,才是真正意义上的解决和释放）现在把二者拿来在这个解决心理矛盾的过程中进行比较,相信是很值得探讨的。     

Suffering and faith

It is hypothesized that, under the impact of suffering or loss, some Christians not only grieve for what has been lost but also experience feelings of separation from their God and mourn that loss also. This spiritual mourning may take different forms and may lead to different outcomes in ways more or less analogous to those described for mourning and variants thereof by various workers. Drawing upon such work, the author describes certain possible forms of spiritual mourning.The preparation of this paper was supported in part by Grant HD-03110 from the National Institute of Child Health and Human Development and by Maternal and Child Health Training Grant No. MCT=000916A.     

Dialogue and faith

‘Dialogue’ between members of differing traditions is nowadays replacing polemics, debate, and monologue preaching of traditional missionary policy. Terms in which it can be conducted have not yet, however, been widely found. It will be illuminating to discover whether among diverse groups conversation in the terms propounded here could prove fruitful, or at least mutually intelligible. This will be a highly significant test of the theory, expecially in view of the possible importance of this activity for the world's future religious development.1 W. Cantwell Smith, The Meaning and End of Religion (Mentor ed. New York 1964), p. 177.      

Dialogue and faith

‘Dialogue’ between members of differing traditions is nowadays replacing polemics, debate, and monologue preaching of traditional missionary policy. Terms in which it can be conducted have not yet, however, been widely found. It will be illuminating to discover whether among diverse groups conversation in the terms propounded here could prove fruitful, or at least mutually intelligible. This will be a highly significant test of the theory, expecially in view of the possible importance of this activity for the world's future religious development.¹     

The nature of faith

Summary This paper examines the psychological conditions that bring the experience of faith into being, and the psychological components the word faith refers to and except for which faith would not be experienced. The problem of maintaining faith without recourse to supernaturalism is discussed in terms of man's social relations and value satisfactions.Reprinted by permission from the Journal of Individual Psychology, May, 1957.