What Do Powers Do When They Are Not Manifested?*

In the present paper, I offer a conceptual argument against the view that all properties are pure powers. I claim that thinking of all properties as pure powers leads to a regress. The regress, I argue, can be solved only if non‐powers are admitted. The kernel of my thesis is that any attempt to answer the title question in an informative way will undermine a pure‐power view of properties. In particular, I focus my critique on recent arguments in favour of pure powers by the Late George Molnar and Jennifer McKitrick. The lines of defence of the friends of powers converge on what I call ‘the ultimate argument for powers’, viz., that current physics entails (or supports) the view that the fundamental properties (spin, mass, charge) are ungrounded powers. I take issue with this argument and make a modest suggestion: that the evidence from current physics is inconclusive.     

Awareness of Infants: What Do They,and We,Seek?

I study the biological foundations of human cultural intelligence, and how they are supported. I observe the development of human motives for agency, the emotions that evaluate what is discovered, and the ways interests and discoveries and feelings may be shared with others. Ed Tronick and I have been privileged to study infants closely over several decades in which ideas of the dynamic powers of the human mind have been transformed, principally by recording how infants act in intimate companionship with their mothers in the first year or two. Here I try to clarify the ways we have, for different purposes and in different environments, taken complementary routes to understanding the meaning of infant life. His responsibilities are clinical and occupied with supporting the mental health of both the infant and the mother, and the building of a strong affectionate trust for life with others. My task has been trying to understand the subtle creativity and aesthetic and moral principles that animate a widening circle of relationships for a child, and that lead to cultural learning that is rich and playful. Ed and I are lucky to be discovering what every infant wants, and privileged to be supporting pride in good company, while striving to guard against causes of despair and shame in young children and their families.     

Individualism and Collectivism: What Do They Have to Do With Counseling?

The author defines individualism and collectivism before examining how they are integral parts of the counseling process for clients and counselors. Although individualism has been assumed to be the norm for the counseling culture in the United States, recent work notes the influence of collectivism on professionals and clients in the counseling system. El autor define el individualismo y el colectivismo antes de examinar cómo ellos son partes esenciales del proceso que aconseja para clientes y consejeros. Aunque el individualismo se haya asumido para ser la norma para la cultura que aconseja en los Estados Unidos, el trabajo reciente nota la influencia del colectivismo en profesionales y clientes en el sistema que aconseja.     

INSTRUMENTAL AND EXPRESSIVE TRAITS, TRAIT STEREOTYPES, AND SEXIST ATTITUDES What Do They Signify?

College students rated die typical male and female student and themselves on 22 instrumental (I) and 16 expressive (E) items from the PAQ (Spence & Helmreich, 1978) and the BSRI (Bern, 1974), as well as on the BSRI items "masculine" and "feminine." They also completed measures of gender stereotypes and sexist attitudes. Significant gender stereotypes were found on all but two I and E items in both genders. Significant gender differences in self-report were found on all the E items but on only 41% of the I items, confirming our hypotheses that societal changes have led women to develop more agentic self-conceptions. The pattern of relationships found between the self-report, stereotype, and attitude measures supports the utility of a multidimensional approach to gender. Responses to the items "masculine" and "feminine" confirm the implications of our hypothesis that these items primarily assess men's and women's basic sense of gender identity.     

In Which Situations Do Adolescents Seek Parental Support and What Do They Need?

Journal of Child and Family Studies - Throughout development, the conditions that elicit children’s support seeking behaviour change hand in hand with maturation and changing developmental...     

Do They Get What They Want or Are They Stuck With What They Can Get? Testing Homophily Against Default Selection for Friendships of Highly Aggressive Boys. The TRAILS Study

In this study a homophily selection hypothesis was tested against a default selection hypothesis, to answer whether preferred and realized friendships of highly aggressive boys differed. In a large peer-nomination sample, we assessed who highly overt aggressive, low prosocial boys (n = 181) nominated as friends (preferred friendships) and who among the nominated friends reciprocated the friendship (realized friendships). These preferred and realized friendships were compared with those of less aggressive (n = 1,268) and highly aggressive but also prosocial boys (bi-strategics; n = 55). Results showed that less aggressive boys preferred peers low on aggression, whereas highly aggressive and bi-strategic boys preferred peers not particular high or low on aggression. In line with default selection, highly aggressive boys ended up with aggressive peers even though that was not their preference. In general, received support proved an important determinant of highly aggressive, bi-strategic, and less aggressive boys’ preferred and realized friendships. Especially highly aggressive boys preferred emotionally supportive friends, but ended up with the least supportive peers. In sum, for friendships of highly overt aggressive boys, the evidence favors default selection over homophily selection.     

Qualia: They’re Not What They Seem

Whether or not qualia are ways things seem, the view that qualia have the properties typically attributed to them is unjustified. Ways things seem do not have many of the properties commonly attributed to them. For example, inverted ways things seem are impossible. If ways things seem do not have the features commonly attributed to them, and qualia do have those same features, this looks like good reason to distinguish the two. But if your reasons for believing that qualia have the features are epistemically on a par with reasons for believing that ways things seem have the features, and you know that ways things seem do not have the features, then those reasons cannot justify your belief that qualia have the features. I argue that the reasons are epistemically on a par in this way.     

Initiation Rites in the Contemporary Catholic Church: What Difference Do They Make?

Since 1988, well over one million individuals in the United States have been initiated into the Roman Catholic Church through the Rite of Christian Initiation of Adults (RCIA). Studying the RCIA today promises to enrich understanding of contemporary rites of initiation for both basic and applied researchers. To this end, this article asks and answers two key questions: Do individuals who participate in the RCIA process in the Catholic Church experience an increase in ecclesial involvement and spiritual practice? If so, is the extent of that growth explained by aspects of the RCIA process itself? To answer these questions, I employ a quasi-experimental (noequivalent group, pre-test/post-test) design??collecting data on individuals at the beginning of their involvement in the RCIA process and after their initiation (N?=?159)??to identify the extent of change in different domains of religiosity over the course of the RCIA process. I then use organizational-level data on characteristics of the RCIA process in 32 different parishes to explain differences in the extent of individual change. I find those who were initiated in parishes in which the RCIA process was more fully implemented were not only more actively engaged with their parishes (ecclesial involvement) but also grew in their level of spiritual practice. Substantive and methodological contributions of this research are discussed.     

Spiritual Issues in Counseling: What Do Students Perceive They Are Being Taught?

Client religious and spiritual practices have recently emerged as beneficial to both mental and physical health. However, graduates of counseling programs indicate that they have not been adequately trained to address religious and spiritual issues with clients. This exploratory study focused on the perceptions of counselors‐in‐training regarding what messages they received about these issues during their training programs, as well as their potential behaviors when working with clients. Results indicated that potential behaviors are not always consistent with what they are taught. Implications for training and future research are discussed.     

Creative Prisoners: Do They Exist?

One frequently suggested motive for creative work is awareness of mortality. This article reviews some suggestions about ways in which death might serve as such a motive, and also proposes other motives. It is hypothesized that death might provide both a drive that initiatives creative activity, and also incentives that finished products try to achieve, As well, its specific role and importance probably changes with age.     

What Differences Do They See? Using Mixed Methods to Capture Adolescent Perceptions of Neighborhood Contexts

Recent neighborhood research emphasizes the importance of individuals’ perceptions of their neighborhoods, as well as expands the definition of “neighborhood” to include the different contexts encountered during routine daily activities (Coulton et al., 2013; Kwan, 2012). The present study uses qualitative interviews, sketch mapping, and survey data to explore adolescents’ experiences of different neighborhoods within their activity space. Participants included 55 racially diverse youth aged 11–19 (M = 14.64, SD = 2.33) who resided in low-income neighborhoods in a small city in the Midwest. The majority reported spending time in multiple self-defined neighborhoods, noting significant differences between neighborhoods on collective efficacy, street code, and on participant-generated dimensions. Self-defined neighborhoods did not correspond to Census tracts, and Census indicators were not associated with youth's perceptions (e.g., collective efficacy, street code). Youth spent time in neighborhoods that differed significantly on multiple Census indicators of structural disadvantage, though within-individual differences tended to be small in magnitude. Type of routine activity was largely not predictive of distance traveled from home, though some findings suggest youth were more likely to cross neighborhood boundaries to engage in structured activities compared to different unstructured activities. Implications for neighborhood research and interventions are discussed.     

Widows' Spiritual Journeys: Do They Quest?

SUMMARY

Two studies examined the spiritual experiences of older women shortly after their husbands' deaths. The central question was, in the process of becoming and being a widow, do the older women begin a reflective dialogue with existential questions and initiate spiritual journeys as recent widows? One study is based on the widows within a random sample of older adults. The second study involved in-depth interviews with 15 recent widows. Both studies included Batson's measures of means, ends, and quest religious orientations. There was more evidence of an “ends” (intrinsic) orientation among the widows than “means” (extrinsic) for religious involvement; there was also no change over time in these orientations. Their quest orientation, however, became significantly less prevalent in the follow-up. It seems that women indeed quested, and by follow-up engaged their faith for religious consolation. Data from Study 2 revealed two themes: religious involvement provided a sense of continuity and direction, and through faith and prayer the women were able to (re)find meaning and purpose to life.