Percept-genetic signs of repression in histrionic personality disorder.

Several types of perceptual distortions of two anxiety-arousing visual stimuli are coded as repression in the Defense Mechanism Test, a tachistoscopic, percept-genetic technique. Given the well-established correspondence between hysteria and repression, the study included a clinical validation of these variants of repression against the diagnosis of histrionic personality disorder. 41 subjects with evidence of this disorder on the Millon Clinical Multiaxial Inventory-II were compared with 41 nonhistrionic controls. Significantly more histrionics were coded for the type of repression in which the threatening figure is transformed into a harmless object (code 1:42), while animal- and statue-repressions, when combined (codes 1:1 and 1:2), were significantly more characteristic of the nonhistrionic group. As an unpredicted finding, significantly more histrionic subjects employed defensive strategies, currently coded as reaction formations (code 4:). Histrionic subjects without concomitant compulsive features were coded more frequently for introaggression (code 6:) compared both with nonhistrionic controls and with histrionic-compulsive subjects. The findings are discussed within the context of the available percept-genetic literature. It is suggested that the Defense Mechanism Test may be further employed to objectify and investigate the defense mechanisms of the DSM-III-R disorders.     

The concept of personality in Russian theological literature

The term personality (li?nost’) appears in Russian theological literature in the first half of the 19th century under the influence of secular writers indebted to Romantic ideology. Confronted to person it gradually acquires somatic connotations and generally means person inarnate, creative individuality. Asomatic attitude is reflected in Nesmelov. In soteriological perspective, as Sergius Stragorodskij suggests, personality should be subjectively abandonded in order to be finally glorified by God.     

Cross-situational inconsistency in the behavior of compulsive and histrionic personality disorders: An analogue study

The purpose of this study was to examine empirically the personologist assumptions underlying definitions of personality disorders. The behavioral consistency or inconsistency of subjects with histrionic (n=28)or compulsive (n =26)personality disorder analogues, as well as control subjects (n=28)was investigated across situations that varied in type of audience (public vs. private) and type of demand (neutral vs. high), using three tasks. It was predicted from an interactionist perspective that histrionics would respond differently to private vs. public situations but consistently across the three tasks and that compulsives would respond differently to neutral-vs. high-demand situations but consistently across the three tasks. In contrast, the results were most consonant with a situationist perspective, with situational factors affecting all subject groups similarly, thus raising questions about personologist assumptions of personality disorders.     

An integrated model of social psychological and personality psychological perspectives on personality and wellbeing

This article uses multi-rater data from 458 triads (students, mother, father, total N = 1374) to examine the relationship of personality ratings with wellbeing ratings, using a multi-method approach to separate accurate perceptions (shared across raters) from biased perceptions of the self (rater-specific variance). The social-psychological perspective predicts effects of halo bias in self-ratings on wellbeing, whereas the personality-psychological perspective predicts effects of personality traits on wellbeing. Results are more consistent with the personality perspective in that neuroticism (negative), extraversion, agreeableness, and to a lesser extent conscientiousness predicted wellbeing, whereas positive illusions about the self were only weakly and not significantly related to wellbeing. These results cast doubt on the hypothesis that self-enhancement is beneficial for wellbeing.     

A diasporic Christian theology: towards an eschatological understanding of theological education in post-communist societies

Christian theology amidst post-communist societies finds itself in a precarious situation as it seeks to emerge from the competing social imaginaries of its totalitarian Soviet past and the democratic capitalism of its future. To do so, eschatological hope will need to spring eternal as it seeks understanding by faith in love of the triune God and its diverse neighbours while reckoning with its diasporic status. As such, this programmatic article succinctly circumscribes the meaning (hope), message (faith), and mission (love) of a diasporic Christian theology with an ecumenical vision predominately for university theological education under post-communist conditions. It seeks to give reason for the eschatological hope within (meaning) that is fixated on the resurrected Christ in the Spirit (message) for the wisdom and flourishing of humanity (mission).     

Existential, theological, and psychological concepts of death: a personal retrospective

Before Freud, the study of death belonged strictly in the contexts of religion and philosophy, but in the 20th Century, death and dying began to enter into dialogue with the social sciences of psychology and sociology. The existentialists began to portray death differently in their literary-based philosophy, and by the end of the century four major American writers had dealt squarely with death in a theological framework. The author's own personal experiences and academic endeavors frame this evolution in theories about death and dying, beginning with a Master's thesis in college and ending with a unit of Clinical Pastoral Education in a shock trauma hospital. In this article the mystery of death is examined from three distinct points of view: literary (including existentialism, a philosophy as literature), theological and psychological, based upon the author's career as a professor of literature, as seminary student, and as a recent participant in Clinical Pastoral Education. An attempt at a synthesis of these three strands of inquiry is made at the end of this personal and academic journey.     

Multicultural personality dispositions and psychological well-being

The authors investigated the empirical relationship between K. I. van der Zee and J. P. van Oudenhoven's (2000, 2001) multicultural personality dispositions and C. D. Ryff's (1989b) dimensions of psychological well-being. The present sample included 270 students from one primarily graduate university and one primarily undergraduate university in the northeast region of the United States. Factor analysis indicated that a three-dimensional model of the multicultural personality was the best fit structure for the sample. Correlations between multicultural personality scores and psychological well-being scores were generally positive and in the predicted directions. However, the academic setting of the participants appeared to influence the pattern of relationships. The authors identified the multicultural personality as a promising construct for research across diverse psychology specialties.     

The foundations of psychological understanding

In this paper, I review some recent submissions to Developmental Science that advance our understanding of psychological development. More and more submissions to the journal explore the origins of knowledge and, for psychological knowledge, such origins are multiple. Here I consider the contribution of mechanisms such as contingency detection, gaze following and gaze monitoring, social referencing and joint attention to emergent psychological understanding. I also consider infant understanding of goal-directed action, and the intimate connection between language acquisition and psychological development. The centrality of intention-reading skills to both language and social cognition is highlighted.     

A critique of Plantinga's theological foundationalism

Conclusion I think that the epistemological theory presented by Plantinga would be more plausible if it were amended in a way that would be consistent with the no-foundations view suggested above. We have considered in detail his conception of basic beliefs in Section II above, and noted that his conception of basicality was obscure. For Plantinga, beliefs are basic only under certain conditions, and this is an obscure notion of basicality because unlike basic beliefs in a more traditional foundationalist theory, there is no incorrigibility at the foundation, with no suitable substitute. Consequently, a foundationalist like Plantinga is faced with the same problem he thinks is inherent in coherentism; namely, how warrant for the noetic structure is guaranteed.In fact, it is unclear how Plantinga's version of foundationalism differs significantly from Williams' no-foundations view. If the noetic structure is potentially unlimited in the way that I have suggested, one could have a temporally local foundationalism which is consistent with Williams' no-foundations view, for all of Williams' arguments attack the notion of ultimate warrant for the noetic structure. And if, at a given time, a person takes certain beliefs in their noetic structure as basic contingent upon subsequent assessment of those beliefs, we have something very much like Plantinga's foundationalism. Such beliefs would be basic in the sense of being non-inferentially credible, but this would not entail their functioning as grounds for the noetic structure as a whole, for the element lacking in this no-foundations view is the certain sort of experience which Plantinga thinks is necessary as a ground of the basic belief. But given the problems discussed above concerning criteria for basicality and the consequent problems concerning the identification of what sorts of experience function as a suitable ground, it is unclear in what way Plantinga's position is preferable.Plantinga's fundamental objection to a coherence view of justification was that there is no way of accounting for ultimate warrant for a noetic structure. But in reference to his own theory, Plantinga states that:The justification-conferring conditions mentioned above must be seen as conferring prima facie rather than ultima facie, or all-things-considered justification. This justification can be overridden. (Reason, 83)If, however, basic beliefs are merely prima facie justified and can be overridden, then there is no accounting for ultimate warrant in theological foundationalism either. Basic beliefs in a foundationalist position are supposed to serve the function of providing an end to the process of justification, but they do not serve this function in Plantinga's system. In defending the no-foundations view of justification, Williams recognizes that some beliefs are in fact accepted as non-inferentially credible or that some beliefs happen to be reliable (86, 94). If this is all that basic beliefs amount to, i.e. beliefs that are prima facie credible yet still defeasible, then theological foundationalism may as well scrap any hope of supplying adequate grounds for a noetic structure.

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Acculturation, personality, and psychological adjustment

Two studies investigated relationships between traditional indicators of acculturation, cultural distance, acculturation strategies, and basic dimensions of personality as they pertain to psychological adjustment among Hispanic students. Although personality characteristics have been shown to be important determinants of psychological well-being, acculturation research has put less emphasis on the role of personality in the well-being of immigrants. Hierarchical regression analysis showed that basic dimensions of personality such as extraversion and neuroticism were strongly related to psychological adjustment. Acculturation strategies did not mediate the effect of personality variables, but cultural resistance made a small, independent contribution to the explanation of some aspects of negative psychological adjustment. The implications of the results were discussed.     

Religion and health: A theological reflection

Are healthy people necessarily religious? Are religious people necessarily healthy? Does holism imply that holiness equals health? This paper presents a model for a multidimensional understanding of human progress that does not lose sight of the fundamental unity of personhood.     

Children's understanding of physical illnesses and psychological states

Abstract

The present study set out to compare 5.7, and 9-year-old children's understanding of a physical illness (chicken pox) with their understanding of a psychological state (depression). In addition, information about personal experience of the illnesses and external sources of information was elicited, in order to assess the effects of both age and experience. Children at all ages showed a basic intact knowledge of both chicken pox and depression, although older children had a more sophisticated understanding of depression, and had acquired this knowledge from a greater number of sources. The clinical implications of the findings, and their relationship to both neo-Piagetian and more recent theories of conceptual development in childhood are discussed.     

Reciprocal relationships between personality traits and psychological well-being

This study used an American sample collected over a period of approximately 2 decades (at 3 time points) to examine the temporal relationships between psychological well-being and personality traits (i.e., neuroticism, extraversion, agreeableness, conscientiousness, and openness to experience). The random-intercept cross-lagged panel model was used to separate between-person and within-person sources of variation. Between-person correlations were comparable to those of previous studies. New insights were gained at the within-person level. There were reciprocal relationships between psychological well-being and openness and extraversion, suggesting the joint development of plasticity-related traits and well-being over time. The relationships between psychological well-being and conscientiousness and agreeableness were unidirectional, with psychological well-being preceding these traits. Despite a strong between-person association between neuroticism and psychological well-being, the two were not related at the within-person level.