Environmentalism,right‐wing extremism,and social justice beliefs among East German adolescents

This study uses a representative population (N = 3331) of East German mainstream adolescents to examine how the competing worldviews of environmentalism and right‐wing extremism differently structure social justice beliefs. Integrating three theoretical considerations (object of worry, scope of justice, and underlying values) it suggests that these two worldviews have implicit assumptions that associate them in subtler ways with some specific conceptions of justice. The environmentalist worldview was found to be associated with egalitarianism, which may be explained by environmentalism's concern with societal and global problems, its broad inclusionary scope of justice, and the self‐transcendent values it advocates. In contrast, right‐wing extremism was found to be associated with anti‐egalitarianism, which can be attributed to its concern with the welfare of the in‐group, its relative narrow exclusionary scope of justice, and its self‐interest values of competition and individualism. After controlling for the possible effects of gender and socioeconomic status, these claims were mostly supported by hierarchical regression empirical analyses. Moreover, findings showed that endorsement of the environmentalist stance is more common than endorsement of the right‐wing extremist stance. Finally, females tend to endorse the environmentalist stance and prefer egalitarianism, while males tend to endorse the right‐wing extremist stance and prefer the equity principle. Further internal and external validation of the constructs by means of the examination of their nomological network is recommended. Moreover, results of this study are discussed in light of globalization processes and recent developments regarding a “third position,” according to which pro‐environmental and right‐wing extremist views are intermingled, i.e., right‐wing extremist groups can advocate a pro‐environmental view just as pro‐environmental groups can adopt a right‐wing extremist position.     

Simone de Beauvoir's Ethics of Freedom and Absolute Evil

Simone de Beauvoir held that human experience is intrinsically ambiguous and that there are no values extrinsic to experience, but she also designated some actions as absolute evil. This essay explains how Beauvoir utilized an intrinsic absolute value to ground an action‐guiding principle of freedom that justifies her notion of evil. Morgan's analysis counters Robin May Schott's objections that Beauvoir failed to systematically justify her notion of absolute evil and that Beauvoir shifted from a “logic of action” to a “logic of history” when she utilized the concept.     

Freud,the Serpent and the Sexual Enlightenment of Children

Abstract

This paper examines Freud's interpretation of the myth of the Fall, which he sent to Jung in December of 1911. After a textual-historical exegesis of the Genesis narrative, I argue that many features of the myth, which Freud construed in Oedipal terms, are more intelligible in light of his theories of infantile sexual researches, which he abandoned in 1910. The etiological shift away from infantile sexual researches (and the consequent Oedipalization of analytic theory) were 1) not prompted solely by clinical considerations, and 2) heralded dramatic changes in attitudes toward children and the rejection of paternal authority in Freud and his circle, and 3) corresponding changes in the structure and organization of the psychoanalytic movement itself, creating an orthodoxy or “party line”.

The term “orthodoxy” means “uniformity of belief”, and is usually applied to religious groups, whose dogmatic emphasis on a specific body of doctrine serves to define the group's membership and boundaries, and to exclude “unbelievers” from its midst. In this sense, Freud's style of leadership was distinctly “religious”. Due to deep seated resistances in the analytic world, it is possible that disparities between Freud's earlier and later attitudes toward children will never be thematized and explored with the attention and seriousness they deserve. But the attempt must be made, and by exploring the Genesis narrative, we can grasp the personal and political motives that molded Freud's theory of religion, and glimpse the outlines of paths not taken in the clinical theory.     

Attractiveness and Facial Competence Bias Face‐Based Inferences of Candidate Ideology

Can voters infer candidates' political orientations from their faces? We report evidence that observers make systematic judgment errors, ascribing their own political views to attractive or competent‐looking candidates. Subjects judged headshot images of student candidates running in university elections (Experiment 1), as well as professional politicians from state election races in Germany (Experiment 2), according to whether the person(s) displayed held ideologically leftist or rightist views. While prediction accuracy was above chance level in both experiments, candidate attractiveness (Experiment 1) and perceived competence (Experiment 2) increased a subject's likelihood of attributing her political views to a candidate. These findings suggest that the value of face‐based inferences in choosing the candidate who best represents one's views is more limited than previously assumed. They also suggest that good looks may help extremist candidates in presenting themselves as more moderate.     

Alterity in Simone de Beauvoir and Emmanuel Levinas: From Ambiguity to Ambivalence

This article is meant to stage an encounter, a kind of rendezvous, between Emmanuel Levinas and Simone de Beauvoir regarding how alterity seems to enable an ethical relation for Levinas while closing one for Beauvoir. I will argue that Beauvoir's reading of Levinas on “the other” is not a charitable one, and the ethical ambivalence in Levinas's notion of alterity can motivate the praxis Beauvoir seeks for undoing social forms of oppression. I will start with Beauvoir's interpretation of alterity as “feminine otherness” in Levinas's ethics that, for her, originates in the violent perspective of male privilege. Then I will move to Levinas's response to this critique in a set of interviews with Philip Nemo, and to consideration of how a more charitable reading of alterity, understood as a sort of ambivalence in the structure of subjectivity, creates a close proximity between Levinas's and Beauvoir's ethics of action. I contend that both Beauvoir and Levinas respectively developed their ethics of action, either of ambiguity or of ambivalent alterity, in order to free thought from the absolute seriousness with which normative standards are held.     

Symbolic threat and social dominance among liberals and conservatives: SDO reflects conformity to political values

Three studies tested the effects of symbolic threat to group values and strength of ingroup (political party) identification on social dominance orientation (SDO), a measure of tolerance for social hierarchies. In Studies 1 and 3, conservative participants were made to feel as though their group's values were either threatened or not threatened by liberals prior to completing the SDO measure. In Studies 2 and 3, liberal participants were made to feel as though their group's values were either threatened or not threatened by conservatives prior to completing the SDO measure. Results demonstrated that high ingroup (political party) identification was associated with high SDO scores for threatened conservatives, and with low SDO for threatened liberals. These findings suggest that in response to symbolic threat, SDO can shift in directions consistent with protecting the ingroup's identity. Copyright © 2009 John Wiley & Sons, Ltd.     

Metanoia

SUMMARY

The author draws on her experience working with individual men who are violent to their partners to think about the problem of international violence. A parallel is drawn between a man's feeling of “entitlement” to forcefully keep his partner “in line” and feelings of national entitlement to engage in violence to force one group's agenda on another. The differences between morals and taboos are discussed underscoring the community value of that which becomes socially and ethically “unthinkable.”     

Prefiguring and Refiguring Triangular Interpersonal Relationships: Commentary on Paper by Elisabeth Fivaz-Depeursinge,Chloé Lavanchy-Scaiola,and Nicolas Favez

The current paper involves a discussion of “The Young Infant's Triangular Communication in the Family: Access to Threesome Intersubjectivity?” Conceptual considerations and case illustrations. The work of the Lausanne Group is reviewed with special reference to its relevance to psychoanalytic theory and practice. The ingenuity of the design of the play paradigm is cited, with its illumination of the role of the body and interactive events in the construction of inner experience. Challenges to psychoanalytic thinking are discussed with special reference to the Oedipus complex and its precursors. A major difference involves the Lausanne group's position that triangles are not inherently problematic. The author also addresses the question of intersubjectivity as a motivational system, taking issue with the group's position that it is.     

“Baba Has Come to Civilize Us”: Developmental Idealism and Framing the Strict Demands of the Brahma Kumaris

This article extends and complicates the theory that “strict churches are strong” based on the strict demands that were followed and not followed by the Brahma Kumaris in Nepal. To be successful, strict religious groups must not only be strict, but also frame their strictness in ways that resonate with the everyday experiences and commonly held beliefs of their members. Nepali women involved with the Brahma Kumaris tend to accept and follow the group's demands when those demands have been framed as modern, and that framing is resonant with the prevailing definitions of modernity offered by Western development agencies. When the modern framing is not resonant, as with the case of framing celibacy as “spiritual birth control,” the strict demand is not followed, and the frame itself is rejected in favor of the practice being defined in different terms.     

Values,Media Framing,and Political Tolerance for Extremist Groups

Political tolerance for extremist groups often involves a conflict between the competing values of freedom of speech and public order and safety. In 2 experiments, we investigated the role of these values in tolerance for a political rally by right‐wing extremists and Islamic fundamentalists. The combination of individual differences in value priorities and written media framing was examined. Participants who valued order and safety expressed higher tolerance when the rally was framed as a free‐speech issue. Participants who valued freedom of speech showed higher tolerance when this value was either reinforced or contradicted by the media framing. In addition, concerns about a safe and secure society only predicted tolerance for Islamic fundamentalists.     

Following the Leader? Mormon Voting on Ballot Propositions

Why did Utah voters—most of whom are Mormons—vote in favor of repealing Prohibition in 1933, and against a modest relaxation of Utah's liquor laws in 1968? In answering this question, we illuminate some important facets of the political behavior of members of the Church of Jesus Christ of Latter‐day Saints. We hypothesize that Mormons are likely to “follow their leaders” on political questions when two conditions hold: (1) official endorsement of a position by LDS church leaders; and (2) internal agreement among those leaders. Each is necessary, but neither is sufficient alone. In 1933, only one of these two conditions held; in 1968 both did. Using ecological inference to generate estimates of individual‐level behavior of Mormon and non‐Mormon voters in Utah, we find that Mormon voters were significantly more likely to vote in accordance with the Mormon Church's official position in 1968 than in 1933. We further test our hypothesis by examining other referenda in states with a large Mormon population. We conclude with a discussion of when and how contemporary Mormon leaders get involved in political issues.     

Right-wing authoritarianism predicts prejudice against “homosexuals” but not “gay men and lesbians”

Can different social category labels for a single group be associated with different levels of prejudice — specifically, sexual prejudice? Some theorizing, and a pilot study in the present research, suggests that the label “homosexuals” carries more deviance-related connotations than does the label “gay men and lesbians.” Given that right-wing authoritarianism (RWA) correlates positively with prejudice against groups stereotyped as deviant, it was hypothesized that RWA would predict greater prejudice against “homosexuals” than “gay men and lesbians” among heterosexual participants. Two studies supported this hypothesis and demonstrated that the effect was driven by both perceived threats to heterosexuals' values (i.e., symbolic threat; Study 1) and perceived fundamental differences between “homosexuals” and heterosexuals as social categories (i.e., psychological essentialism; Study 2). Implications for the factors that predict social categorization of and prejudice toward sexual minorities are discussed.     

Incidental environmental anchors

Three studies examined whether potential anchor values that are incidentally present in the environment can affect a person's numerical estimates. In Study 1, estimates of an athlete's performance were influenced by the number on his jersey. In Study 2, estimates of the proportion of sales in the domestic market were influenced by a product's model number. In Study 3, participants' estimates of how much they would spend at a restaurant were influenced by whether the restaurant was named “Studio 17” or “Studio 97.” These effects were not qualified by participants' expertise in the relevant domain (Study 1) or by their ability to subsequently recall the anchor value (Study 3). These findings document the existence of a new form of “basic anchoring” and suggest that not all basic anchoring effects are as fragile as the existing anchoring literature suggests. Copyright © 2007 John Wiley & Sons, Ltd.     

“Not with me you don't”: A story of narrative practice and dissociative disorder

This paper discusses issues relating to therapeutic practice based upon the narrative metaphor. A case of someone suffering the effects of Dissociative Identity disorder is used to illustrate the difficulties that clients can experience with the “expert” knowledge conception of therapy. The value of the “respectful” and “non-expert” emphasis of Narrative Practice emerges even when the therapist believes that he or she lacks expertise in the client's apparent “condition.” Three themes emanating from the case form the basis for the discussion: the client's experience of being recruited into accepting the diagnostic label of Dissociative Identity Disorder; the effects of being forced to accept a contract to eliminate self-abusive behaviour; and the therapist's dealing with a gun in the therapy room.     

Competition,Recognition, and Approval-Seeking

Here I support my position in “Do Good Feminists Compete?” against the suggestion that competing with others weakens rather than strengthens one's sense of self.     

The threat of those who “understand”: ways in which out‐groups induce guilt

Two types of out‐groups are hypothesized to make people feel guilty about their in‐group's misdeeds. Given its expertise and legitimacy, a disapproving victimized out‐group should raise guilt. However, when a morally tainted perpetrator out‐group is the evaluator, a need to differentiate the self from this out‐group should characterize the guilt responses. This out‐group's disapproval should therefore diminish guilt, whereas some understanding toward the in‐group's position may paradoxically increase guilt. Moreover, these patterns are likely to be accentuated as in‐group identification increases. Predictions were supported among Dutch participants (N = 145) who read how either the current Jewish Dutch (victimized out‐group) or Germans (perpetrator out‐group) evaluated the Dutch collaboration with the Nazis. Results indicated that compassion for the victimized partially mediated the guilt responses. Implications for how perpetrator groups are persuaded to acknowledge their misdeeds are discussed. Copyright © 2008 John Wiley & Sons, Ltd.     

Wittgenstein,Ethics and Basic Moral Certainty

Alice Crary claims that “the standard view of the bearing of Wittgenstein's philosophy on ethics” is dominated by “inviolability interpretations”, which often underlie conservative readings of Wittgenstein. Crary says that such interpretations are “especially marked in connection with On Certainty”, where Wittgenstein is represented as holding that “our linguistic practices are immune to rational criticism, or inviolable”. Crary's own conception of the bearing of Wittgenstein's philosophy on ethics, which I call the “intrinsically‐ethical reading”, derives from the influential New Wittgenstein school of exegesis, and is also espoused by James Edwards, Cora Diamond, and Stephen Mulhall. To my eyes, intrinsically‐ethical readings present a peculiar picture of ethics, which I endeavour to expose in Part I of the paper. In Part II I present a reading of On Certainty that Crary would call an “inviolability interpretation”, defend it against New Wittgensteinian critiques, and show that this kind of reading has nothing to do with ethical or political conservatism. I go on to show how Wittgenstein's observations on the manner in which we can neither question nor affirm certain states of affairs that are fundamental to our epistemic practices can be fruitfully extended to ethics. Doing so sheds light on the phenomenon that I call “basic moral certainty”, which constitutes the foundation of our ethical practices, and the scaffolding or framework of moral perception, inquiry, and judgement. The nature and significance of basic moral certainty will be illustrated through consideration of the strangeness of philosophers' attempts at explaining the wrongness of killing.     

Intrinsic Religious Orientation and Religious Teaching: Differential Judgments Toward Same-Gender Sexual Behavior and Gay Men and Lesbians

There is a developing discussion within the literature regarding religiosity and negative attitudes toward same-gender sexuality. A fair amount of empirical evidence now exists linking increased conservative religiosity with negative attitudes toward gay men and lesbians. However, past research has failed to account for the participants' religious group's position on same-sex issues. Results from the project presented here indicated that those who had high scores of intrinsic religiosity and reported attending a religious group that taught “love the sinner, hate the sin” responded with relatively more positive attitudes toward gay men and lesbians. These findings are discussed in relation to the emerging evidence that some intrinsic religious individuals apparently are able to make the distinction between “sin and sinner.”     

Colour-identification of differentially valenced words in anxiety

Abstract

Two groups of individuals, one high in trait anxiety and the other low in trait anxiety, performed a Stroop task in which threat, neutral, and pleasant words were presented. The results indicated clear differences between the high- and low-trait groups in their performance on this task. The low-trait group's performance was similar for all three types of sitmuli, whereas the high-trait group's responses were fastest for pleasant stimuli and slowest for threat-related stimuli. A recognition task to examine incidental learning of the “irrelevant” Stroop words showed that whilst the high-trait group had a stronger tendency to respond positively to all trials (critical and distractor) than the low-trait group, there were no differences in sensitivity between the two groups.