Risk‐Taking Tendencies in Prisoners and Nonprisoners: Does Gender Matter?

Several investigations have found that prisoners are more likely than nonprisoners to engage in risky behavior, which may contribute to their propensity to commit criminal offenses. However, this research has been limited by an almost exclusive focus on male samples. Given the established link between risk taking and gender, it is thus unclear how findings on the risk‐taking propensities of prisoners also hold in women. The present study uses both a self‐report questionnaire (Domain‐Specific Risk Taking scale, DOSPERT) and a behavioral task (Balloon Analogue Risk Task, BART) to investigate risk‐taking tendencies in a Chinese prisoner group and a nonprisoner control group with balanced gender proportions. Across both genders, prisoners both indicated a higher risk‐taking tendency on the DOSPERT and showed more risk‐taking behavior on the BART than did nonprisoners. Importantly, the differences were considerably more pronounced in women than in men. Relative to nonprisoners, gender differences in risk taking were substantially smaller, or even reversed, in prisoners. Computational modeling of respondents' behavior in the BART revealed that the prisoners had higher reward sensitivity and lower response consistency than the nonprisoners; these differences were again more pronounced among women. Our results suggest that previous studies based primarily on male prisoners may have underestimated differences in risk taking between prisoners and nonprisoners, and that female prisoners may represent an even more extreme subpopulation than male prisoners. Copyright © 2015 John Wiley & Sons, Ltd.     

How Does Explicit Versus Implicit Risk Information Influence Adolescent Risk‐Taking Engagement?

Adolescents have been shown to be more likely to engage in risky behaviors in daily life. Many studies have indicated that adolescents could make advantageous choices when they receive explicit information but could fail to choose advantageously when they are not informed about risks. The current study aimed to examine the influence of explicit risk information (i.e., when risk information is directly available) versus implicit risk information (i.e., when risk information has to be learned from feedback) on risk‐taking engagement, in order to clarify whether the enhanced risk‐taking observed in decision making under ambiguity in adolescents results from either a greater exploration of ambiguous situations (i.e., a higher ambiguity tolerance) or a specific difficulty associated with learning based on previous choices' outcomes. Adolescents and young adults completed a new adaptation of the Balloon Analogue Risk Task. They were required to accumulate as many points as possible by inflating balloons associated with variable break points and avoiding explosions. This adaptation involved a manipulation of the information level with two conditions, an “informed” condition and a “noninformed” condition, in which the participants had to learn the matching of colors with balloons' resistances based on feedback. The results demonstrated that providing explicit risk information allows adolescents to be as efficient as adults at the end of the game. In contrast, adolescents failed to adjust risk‐taking to the balloon resistance in the noninformed condition. These findings critically suggest that this failure reflects a specific impairment of feedback‐based learning ability but not a global excess of risk‐taking during adolescence. Copyright © 2017 John Wiley & Sons, Ltd.     

Creativity as Identity Skill? Late Adolescents' Management of Identity,Complexity and Risk‐Taking

The link between identity and creativity has received surprisingly little attention from developmental psychology researchers, although flexibility and the ability to generate multiple solutions to problems are key competences for contemporary society based on continuous innovation and de‐standardization of development trajectories. These competences are critical for identity formation processes, mainly during late adolescence when young people have to explore and commit to defining themselves. This study was concerned with exploring the relationships between creative and identity processes to identify typologies of ‘creativity‐identity interplay’ in late adolescence. The participants comprised 315 late adolescents attending the last 2 years of Italian high schools. Two self‐report measures were used: Utrecht‐Management of Identity Commitments Scale and Test of Divergent Feeling. Participation was voluntary and anonymity was guaranteed. Our findings confirm the relationship between identity and creativity, identify six identity statuses (moratorium, critical exploration, achievement, early closure, diffusion, and searching moratorium), and they describe differences in terms of creativity processes involved in identity formation. Suggestions for future research and limitations are discussed.     

Are Persons Low in Self-Control Rational and Deterrable?

This work addresses a question raised by Wright et al. (2004 Wright , Richard T. and Scott H. Decker. 1994 . Burglars on the Job: Street life and Residential Breakins . Boston : Northeastern University Press . [Google Scholar]) pertaining to the rationality and deterrability of individuals with low self-control. According to some, all persons are presumed to be equally rational; according others, individuals who possess little self-control, who are impulsive and present-oriented are less likely to be influenced by a perceived risks and costs of punishment; and according to a third group of scholars, those who do possess such self-control/restraint are either not motivated toward offending or are inhibited by moral constraints and are, thus, unresponsive to sanction threats. These rival predictions are examined with the use of self-report survey data on academic dishonesty from a sample of undergraduate college students. Across a tremendous number of models employing a variety of functional forms for the effects of perceived sanction threats, we consistently observed that the effects of perceived sanction threats on college students' self-reported academic dishonesty did not vary by their level of offending propensity (self-control).     

Same‐ and Other‐Sex Victimization: Are the Risk Factors Similar?

Risk factors for same‐ and other‐sex victimization were examined in a longitudinal data set involving 9‐ to 14‐year‐old students. The findings regarding same‐sex victimization supported the view that bullies select personally and interpersonally vulnerable targets in order to maximize their gains in status while minimizing loss of affection within their same‐sex peer group. Although low self‐esteem was a joint predictor of same‐ and other‐sex victimization, rejection and lack of friends among other‐sex peers failed to predict victimization by other‐sex bullies, and being perceived as popular among other‐sex peers increased the risk. Although the findings suggests that interpersonal risk factors for other‐sex victimization differ from those found for same‐sex victimization, they do not provide strong support for heterosexual interest being the basis for other‐sex target selection, as suggested by some previous literature. As about half of the study participants were involved in the KiVa antibullying program, we had the possibility to examine whether the program effects were similar for same‐ and other‐sex victimization. It turned out that in middle schools the program decreased only same‐sex victimization, whereas in elementary school the decrease was observed regardless of the sex composition of bully–victim dyads. Aggr. Behav. 38:442‐455, 2012. © 2012 Wiley Periodicals, Inc.     

Are There Atheists in Foxholes? Combat Intensity and Religious Behavior

After battle, the moral and mortality stresses influence different soldiers in different ways. Using two large-scale surveys of World War II veterans, this research investigates the impact of combat on religiosity. Study 1 shows that as combat became more frightening, the percentage of soldiers who reported praying rose from 42 to 72 %. Study 2 shows that 50 years later, many soldiers still exhibited religious behavior, but it varied by their war experience. Soldiers who faced heavy combat (vs. no combat) attended church 21 % more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26 % less often. The more a combat veteran disliked the war, the more religious they were 50 years later. While implications for counselors, clergy, support groups, and health practitioners are outlined, saying there are no atheists in foxholes may be less of an argument against atheism than it is against foxholes.     

Religious Right,Religious Left,Both, or Neither? Understanding Religio‐Political Identification

In this article we analyze the effects of religious, political, socioeconomic, and demographic variables on religious Americans’ propensity to identify with religio‐political movements. Using data from the 2013 Economic Values Survey collected by the Public Religion Research Institute (PRRI), we sort nonsecular Americans into four categories: religious right, religious left, both religious right and religious left, or neither religious right nor the religious left. We estimate a multinomial logit model in which we depict religio‐political identification as a function of religious affiliation, worship attendance, religious embeddedness, religious convictions, political attitudes, and socioeconomic and demographic controls. We find that a wide range of religious, political, and socioeconomic/demographic variables affect individuals’ identification with the religious right and/or religious left. Our empirical results also permit us to analyze the seeming paradox of identifying with both the religious right and the religious left. We find that individuals who identify with both movements come from the ranks of the highly religious, those who believe that being moral requires one to believe in God, Tea Party supporters, strong partisans, those with lower education and income, older individuals, and blacks and Hispanics.     

Risk‐taking and the adolescent brain: who is at risk?

Relative to other ages, adolescence is described as a period of increased impulsive and risk-taking behavior that can lead to fatal outcomes (suicide, substance abuse, HIV, accidents, etc.). This study was designed to examine neural correlates of risk-taking behavior in adolescents, relative to children and adults, in order to predict who may be at greatest risk. Activity in reward-related neural circuitry in anticipation of a large monetary reward was measured with functional magnetic resonance imaging, and anonymous self-report ratings of risky behavior, anticipation of risk and impulsivity were acquired in individuals between the ages of 7 and 29 years. There was a positive association between accumbens activity and the likelihood of engaging in risky behavior across development. This activity also varied as a function of individuals' ratings of anticipated positive or negative consequences of such behavior. Impulsivity ratings were not associated with accumbens activity, but rather with age. These findings suggest that during adolescence, some individuals may be especially prone to engage in risky behaviors due to developmental changes in concert with variability in a given individual's predisposition to engage in risky behavior, rather than to simple changes in impulsivity.     

Declining Religious Authority? Confidence in the Leaders of Religious Organizations, 1973–2010

One view of secularization is that it can be conceived of as declining religious authority. Although studies conducted in the 1990s suggested that confidence in the leaders of religious organizations—a promising indicator of religious authority—decreased in the 1970s and 1980s, research has not examined recent trends. The goals of this study are to (1) examine trends in confidence using data from the early 1970s through 2010 and (2) use recent advances in age-period-cohort analysis to provide a more robust empirical examination of these trends. Using data from the cumulative General Social Surveys, 1973–2010, the results suggest that, even after considering age effects, period declines in confidence have continued, but declines by birth cohort were primarily among those born in the boomer and early post-boomer generations (roughly 1945–1970) relative to those born earlier (pre-1945) or later (post-1970). Moreover, these effects appear to be due mainly to differences in religious participation, especially among more recent cohorts. In particular, there has been a rebound in confidence among members of the younger generation who attend religious services.     

Do Jews Feel Like Outsiders in America? The Impact of Anti‐Semitism,Friendships, and Religious Geography

While once the archetypical outsiders, most Jews today do not feel like outsiders in the United States. Using the 2001 National Jewish Population Survey, we examine the factors that differentiate those who feel like outsiders from those who do not. We find that feeling like an outsider is largely associated with having experienced anti‐Semitism, the number of Jews living nearby, the proportion of a respondent's friends’ that are Jewish, and whether Jews identify with some branch of Judaism versus those who identify as ethnic Jews. Although the effects of discrimination on feeling like an outsider are unsurprising, the smaller but persistent effect of geographic context deserves more attention. Jews feel less like outsiders when they live in places where they can and do have more contact with other Jews. The increased within‐group ties that are possible in areas of greater Jewish concentration appear to facilitate psychological integration into the larger community.     

Are Eating Disorders and Related Symptoms Risk Factors for Suicidal Thoughts and Behaviors? A Meta‐analysis

This meta‐analysis addressed whether eating disorders (EDs) are risk factors (i.e., longitudinal predictors) for suicidal thoughts and behaviors. We identified 2,611 longitudinal studies published through August 1, 2017. Inclusion required studies include at least one longitudinal analysis predicting suicide ideation, attempt, or death using an ED diagnosis and/or symptom. Fourteen studies (42 prediction cases) met criteria. Results indicated that clinically diagnosed EDs and disordered eating symptoms were significant but weak predictors of suicide attempts but not death. Effects remained weak when moderators were considered. By reviewing the methodological limitations of previous research, these results highlight avenues for future research.     

Does Religion Breed Trust? A Cross‐National Study of the Effects of Religious Involvement,Religious Faith,and Religious Context on Social Trust

Many previous studies have linked religiosity to social trust. Yet much of this relation remains insufficiently understood, which is partly due to the fact that religiosity is a multidimensional phenomenon. In this article, we identify several of those dimensions, including the integration in religious communities, the importance of God in people's lives, and the religious context. These dimensions give rise to different mechanisms that produce both trust‐enhancing and trust‐reducing effects. Data from the European Values Survey (2008) were used to test the resulting hypotheses, using multilevel logistic regression models. We conclude that the micro effects are ambivalent: integration in religious communities furthers trust, whereas religious socialization and the importance of God lower trust. On the macro level, we find a strong effect of Protestantism, which is in line with previous studies, but that remains puzzling since the individual‐level difference between Protestants and the other religious traditions was found to be very small. In addition, in contrast to other studies, we found that religious diversity increases social trust.     

Are Religious Coping and Pain Perception Related Together? Assessment in Iranian Cancer Patients

Pain of cancer had various significant side effects that based on the literature it can reduced by religious coping methods. This study aimed to investigate the relationship between religious coping and pain perception in Iranian cancer patients. In this cross-sectional study (October–December, 2015), 380 hospitalized cancer patients were entered to the study using accessible sampling. Data were collected by socio-demographic, Religious Coping and McGill pain questionnaires. Males (48.39 ± 13 ± 39; CI95: 46.41–50.38) are older than females (45.33 ± 18.44; CI95: 42.79–47.87). According to results, there was a significant relationship between pain perception and positive religious coping in cancer patients. Also there was a significant relationship between pain perception and family history of cancer (P < 0.05). It seems that improving the level and quality of positive religious affiliation can be effective on the amount of stimulation and pain of cancer patients. Of course, more comprehensive studies are needed to be achieved more reliable results about the effects of religious coping on pain perception in these patients.     

Ritualising the Secular? Inter‐Religious Meetings in the ‘Immanent Frame‘

I take a philosophical approach and seek to address the question of inter‐religious rituals and practices with reference to what Charles Taylor has called ‘the immanent frame.’ Whilst considering the dynamics of inter‐religious or cross‐religious ritual, this article will focus mainly on the idea of rituality occurring in an immanent frame or habitus (Pierre Bourdieu). I will argue that whilst there are specific cultic rituals that need to be negotiated as part of any form of explicit inter‐rituality, there is a larger potential that is suggested by a broader anthropological vision. Moreover, an ‘immanent turn’ by religions may be the positive step towards the joint creation of meaning and practice in the public sphere.     

Race,Religion, and Worship: Are Contemporary African‐American Worship Practices Distinct?

Drawing upon the cultural repertoire and religious marketplace perspectives, this study examines the extent to which ecstatic, participatory worship practices are distinctive to African-American congregations and explores the role that ecstatic, participatory worship plays in contemporary African-American worship. National Congregations Study (NCS) data are used to conduct comparative analyses of African-American and white congregations' participation in two forms of ecstatic, participatory worship: verbal affirmation and spontaneous physical worship. Findings suggest that while spontaneous physical worship is distinctive to the religiocultural repertoires of African-American congregations, verbal affirmation is not. Traditional explanations about the origin of ecstatic, participatory worship, such as religious tradition, Pentecostalism, and social class, are less compelling than they were in the past. For contemporary African-American congregations, ecstatic, participatory worship is no longer associated with marginal or less-educated congregations, but with more sociopolitically and religiously progressive ones.     

'Psychodynamic and Religious?' Religiously committed psychodynamic counsellors,in training and practice

This article supports a case for an increased research focus upon and within counsellor training with consideration of the counsellor's religious orientation. This aspect of professional diversity was investigated via in-depth interviews with eight religiously-committed psychodynamic counsellors. Their accounts of experiences in training, supervision, personal therapy and professional practice were subjected to qualitative analysis using grounded theory methods. Three major themes were identified: changes occurring in participants' religiosity; aspects of disclosure of personal religious commitment; and the non-inclusion of religious issues within the counsellor training process. The latter theme emerged considerably more forcefully than the others, and produced an array of questions to stimulate further research.     

Are Chinese narcissists disagreeable? Evidence from self‐ and peer‐ratings of agreeableness

Many studies have found that narcissism is negatively related to agreeableness in Western samples. Four experiments explored this relationship in a Chinese population. In Study 1, 228 junior high school students reported their narcissism and Five Factor Personality traits. In Study 2, participants recruited through the internet completed the measures of narcissism and agreeableness. In Study 3, 145 college students completed the measures of narcissism and agreeableness, as well as self‐esteem and social desirability. In Study 4, 204 senior high school adolescents reported their own narcissistic and agreeableness personality traits. They also received peer‐ratings of agreeableness. We found that narcissism was positively related with self‐reported agreeableness (Study 1, 2 and 4), but not with other ratings of agreeableness (Study 4). Chinese narcissists perceived themselves as agreeable, and their self‐perceptions of agreeableness were more positive than their peers rated them. We discuss the current findings in relation to the Chinese cultural context and underscore cultural roots of narcissism.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

Are Transgender Persons at Higher Risk for HIV Than Other Sexual Minorities? A Comparison of HIV Prevalence and Risks

SUMMARY

Recent studies have shown that transgender people are at high risk for HIV. Few studies, however, have directly compared the HIV risks and sexual health of transgender persons with that of other sexual minority populations. This study used baseline data of intervention studies targeting transgender persons, men who have sex with men, and women who have sex with women and men to compare their HIV risk behavior and sexual health. No significant differences were found between transgender persons and nontransgender men or women in consistent condom use or attitudes toward condom use. Transgender persons were less likely to have multiple partners and more likely to be monogamous than men who have sex with men; no differences were found between transgender persons and the women in this respect. When combining data on condom use, monogamy, and multiple partners, transgender persons did not differ from either nontransgender group in their overall risk for HIV. Transgender persons were less likely than the men or the women to have been tested for HIV. With regard to HIV prevalence, 17% of the men compared to only one transgender person and none of the women reported being HIV-positive. Transgender persons were also less likely than men who have sex with men to use drugs; no differences were found in the use of alcohol. However, with regard to mental health, transgender persons were more likely than the men to have experienced depression and more likely than men or women to have considered or attempted suicide. Finally, transgender persons reported the lowest levels of support from family and peers. Thus, in our sample, transgender persons appear to be at lower risk for HIV but at higher risk for mental health concerns than men who have sex with men. Remarkably few differences were found between transgender persons and women who have sex with women and men-a finding which might reflect the impact of social stigma on sexual health and have implications for the design of future HIV/STI prevention efforts.