LGBTQ Adolescents’ Positive and Negative Emotions and Experiences in U.S. High Schools

In a national survey of more than 19,000 U.S. high school students, we compared how LGBTQ youth and their non-LGBTQ peers felt at school and how they perceived social and academic experiences. We examined differences in emotions and school experiences across gender identities, sexual identities, and their intersections. LGBTQ adolescents reported significantly more frequent negative emotions and bullying, consistent with previous research. LGBTQ students also reported less frequent experiences of positive emotions at school and less frequent positive school experiences (i.e., positive peer and teacher relationships, subjective task value, and persistence support). Students who were both gender and sexual identity minority reported the most frequent negative and least frequent positive experiences at school, compared to students who were neither a gender or sexual identity minority. Analyses of the intersection of gender and sexual identity showed that heterosexual male students experienced more frequent positive emotions and school experiences, and fewer negative emotions and bullying, compared to all other groups. We discuss how these differences might be addressed through school interventions and future research.     

Culture and Personal Epistemology: U.S. and Middle Eastern Students’ beliefs about Scientific Knowledge and Knowing

Middle Eastern (Omani) and Western (U.S.) students’ beliefs about knowledge and knowing in the sciences were compared on four dimensions of personal epistemology proposed by Hofer and Pintrich (Review of Educational Research (1997), 67, 88–140). As predicted, given their experiences with comparatively traditional political and religious institutions, Omani more so than U.S. college students were more likely to accept scientific authorities as the basis of scientific truth. Furthermore, Omani men were more accepting of authorities than were Omani women, but there was no gender difference among U.S. students. Omani more than U.S. students also believed that knowledge in the sciences was simpler and more certain, which is consistent with comparisons between U.S. and Asian students (e.g., Qian & Pan, 2002, A comparision of epistemological beliefs and learning from science text between American and Chinese high school students. In B. K. Hofer & P. R. Pintrich (Eds.), Personal epistomology: The psychology of beliefs about knowledge and knowing (pp. 365–385), Mahwah, NJ: Erlbaum). Students in the two countries did not differ, however, in whether their beliefs were based on personal opinions versus systematic evidence. Suggestions for further research included directly assessing experiences with, and attitudes toward, authorities in academic and other areas of students’ lives.     

D. Z. Phillips’ contemplations on religion and literature

This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot, that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue that, although Phillips’ discussions are of considerable philosophical interest, they undermine his claim to be deploying a purely contemplative hermeneutical method.     

Irma--Emma--Martha--Anna. Some additional comments on presentations by K. R. Eissler and H. Thom?

The author re-examines the significance of the Emma-Eckstein-episode and the Irma-dream with their implications for the theory of psychoanalysis. He follows Eissler and contradicts Schur in his argument that the identity of Irma with Emma cannot be proven and is, in any case, improbable. Neither the proof nor the refutation of this identity are of vital significance for psychoanalytic theory, but only for the suppression of dynamic psychiatry in favour of biological psychiatry.     

Group Psychotherapy—The Psychoanalytic Approach by S. H. Foulkes and E. J. Anthony

Group therapists often lead consultation groups. For effective leadership it is important to distinguish between consultation groups and psychotherapy groups. A consultation group is one in which a leader serves as consultant to the members. Group process variables of task, contract, role of the leader, and effect of the larger system should be understood by the consultant. The process of defining, testing, and maintaining these variables encourages exploration of resistance and parallel process, and is an important aspect of the ongoing learning. Consultation group leaders should understand the importance of serving as group leader but not group therapist.     

Assessing Measurement and Predictive Invariance of the Toronto Alexithymia Scale–20 in U.S. Anglo and U.S. Hispanic Student Samples

We collected data from a predominately Anglo American student sample in the Southeastern United States and a predominately Hispanic student sample in the Southwestern United States. Along with an assessment of internal consistency reliability, we examined measurement invariance of the Toronto Alexithymia Scale–20 (TAS–20) using confirmatory factor analysis. We also assessed the predictive invariance of the TAS–20. Results indicate that 2 of the 3 TAS–20 subscales demonstrated satisfactory internal consistency reliability across samples. Items from the TAS–20 subscales demonstrated measurement invariance of the latent means. The relationship between 2 measures of emotional dysfunction and the TAS–20 also demonstrated slope and intercept invariance, indicating equivalent validity.     

Dialectic and dialogue in the hermeneutics of Paul Ricœur and H.G. Gadamer

The present paper uses the theme of dialectic and dialogue to begin unraveling the similarities and differences between the hermeneutics of Paul Ricoeur and H.G. Gadamer. Ricoeur is shown to distance himself from Heidegger by insisting on a dimension of explanation and distanciation (which he sometimes identifies with Plato's `descending dialectic') that cannot be reduced to, or absorbed by, understanding and appropriation. This same move, however, leads him to reject Platonic dialogue, with the attendant prioritizing of oral conversation over the written text, as a model for hermeneutics. Ricoeur therefore sees in Gadamer's recourse to such a model a regression to the problematic position of Heidegger. Yet the conception of philosophy as dialectical and dialogical which Gadamer finds in Plato is capable of responding to Ricoeur's objections. Where the fundamental difference between the hermeneutics of Ricoeur and Gadamer emerges is in the question of whether experience is fundamentally dialectical and whether language is inherently dialogical.     

II. Eisenberg and self‐obligations

Terms for the pitch of tones, such as ‘high‐low’ do not describe pitch and can interfere with our apprehending such data for what they are in their sensuous uniqueness. Very different alternatives such as ‘narrow‐broad’ or French aigu‐grave serve equally well. In listening to music the first requisite is the apprehension of ‘uncategorized’ tones, the words for them serving only as a way of marking the fact of their differences. This must lead us to reaffirm what was said by Gorgias about what language can and cannot do in respect of such data.