How Masculine Ought I Be? Men's Masculinity and Aggression

Male undergraduates completed the Bem Sex RoleInventory (BSRI) as they are (actual), as others thoughtthey should be (ought), as they thought they should beideally (ideal), and then rated the importance of each item. Discrepancy scores were derivedby subtracting actual from either ought (oughtdiscrepancy) or from ideal (ideal discrepancy) andweighting scores by the importance of each item. BSRImasculine items provided the basis for masculinitydiscrepancies, and filler items, for generaldiscrepancies. With only two or three exceptions,participants were Caucasian. Each man competed againsta bogus competitor on a computer version of the Taylorreaction-time aggression paradigm that yielded a measureof both overt (intensity of the noise blast putativelydelivered to the opponent) and covert (noise blastduration) aggression. Men with high masculine"ought" discrepancies engaged in morecovert-and not more overt — aggression than didlows, an effect not moderated by provocation level.Those with high masculinity scores were more overtly aggressive than werelow masculinity men.     

How Many Americans Attend Worship Each Week? An Alternative Approach to Measurement

Opinion polls indicate that over 40 percent of Americans attend worship services each week. However, attendance counts in several North American counties and Roman Catholic dioceses suggest that worship attendance may be much lower. In this article a new measurement strategy is used to estimate total weekly worship attendance. First, using a variety of resources we develop an estimate of the total number of religious congregations in the United States by religious family. Contrary to many published sources, the total number of congregations is estimated at just over 330,000. Second, using known population values and sample-based attendance counts we develop estimates of average weekly worship attendance for religious congregations by religious family. The resulting totals suggest that fewer than 22 percent of Americans attend worship services each week. This lower level of attendance provides further evidence that Americans tend to overreport worship participation and are less religiously active than the polls show.     

Should I Stay or Should I Go? Understanding How British and Indonesian Extremists Disengage and Why They Don't

This article compares how individuals from two different Salafi-jihadi groups disengage from high-risk activism and political violence. Drawing on original interviews, we explore the “push” and “pull” factors that influence our respondents' decisions to leave. We identify numerous push-and-pull factors that are consistent with previous research, including disagreements with group leaders over strategy and practices and educational and employment opportunities. We also contribute to existing research by including “persistent activists” in our sample who did not disengage. Surprisingly, these respondents remained in their groups despite experiencing some of the same push-and-pull factors as those who left. Including this variation allows us to separate necessary but insufficient conditions of disengagement from factors that exert a more profound impact. We highlight the influence of one key factor—and its absence—in our discussion: alternative social networks with supportive outsiders for those who left and the lack of such meaningful relationships for those who remained. We conclude by discussing the implications of our research for countering violent extremism.     

How Clearly Must I See? Art and Ethics in Pedagogical Practice

This essay explores pedagogical practices and ethical obligations in the embrace of cultural and religious diversity by a faculty team in a theological school course. Attention is given to the interplay of art and ethical dilemmas in an educational praxis that calls into question students’ taken‐for‐granted worldviews and theologies. In the first of three sections the writers identify several assumptions they brought to the conduct of the course regarding diversity, art, and pedagogy. The second section describes student encounters with and responses to art from a variety of cultural contexts. The paper concludes with a critical reflection on ethical and political issues arising from pedagogical practices that engage students with art.     

Spirituality and Cognition: Does Spirituality Influence What We Attend to and Remember?

This study investigated how spirituality as a positive life theme might be related to one’s unique style of cognitive processing. Study participants included 80 individuals; 40 older adults and 40 younger adults. Word recall and recognition tasks assessed memory for positive, negative, neutral, and religious words. Results indicated that spirituality does not appear to be related to cognitive bias, but that words with either positive, negative, neutral, or religious connotations are recalled and recognized at different rates.     

How Might I Have Been?

What would my life have been like if I had been born more intelligent? Or taller? Or a member of the opposite sex? Or a non‐biological being? It is plausible that some of these questions make sense, while others stretch the limits of sense making. In addressing questions of how I might have been, genetic essentialism is popular, but this article argues that genetic essentialism, and other versions of origin essentialism for organisms, must be rejected. It considers the prospects for counterpart theory and shows how counterpart theory can be used to illuminate volitional accounts of identity as proposed by Harry Frankfurt. This enables one to make sense of claims that, say, being gay, or Deaf, or Black, can be essential to someone's identity. The discussion is then extended to show how it can be made applicable to the transworld identity theorist who denies that individuals possess essential properties.     

How can I know I’ve perceived God?

In this paper I argue that a necessary condition of ones perceiving God is that an experience of the right phenomenological sort be caused in one directly enough by God and – bypassing the issue of what is necessary for an experience to be of the right phenomenological sort – discuss some difficulties in finding reasons for thinking that God has or has not directly enough caused any such experience.     

How do I remember that I know you know that I know?

Communication is aided greatly when speakers and listeners take advantage of mutually shared knowledge (i.e., common ground). How such information is represented in memory is not well known. Using a neuropsychological-psycholinguistic approach to real-time language understanding, we investigated the ability to form and use common ground during conversation in memory-impaired participants with hippocampal amnesia. Analyses of amnesics' eye fixations as they interpreted their partner's utterances about a set of objects demonstrated successful use of common ground when the amnesics had immediate access to common-ground information, but dramatic failures when they did not. These findings indicate a clear role for declarative memory in maintenance of common-ground representations. Even when amnesics were successful, however, the eye movement record revealed subtle deficits in resolving potential ambiguity among competing intended referents; this finding suggests that declarative memory may be critical to more basic aspects of the on-line resolution of linguistic ambiguity.     

How to improve movement execution in sidestep cutting? Involve me and I will learn

Providing choices, i.e., autonomy, to athletes during practice increases intrinsic motivation and positively influences the motor learning process. The effects of autonomy on the timing of feedback (self-controlled timing of feedback) when optimizing the movement execution of sidestep cutting (SSC), a task that is highly related with ACL injury risk, are unknown. The aim of this study was to investigate the effect of self-controlled timing of video and EF-feedback on movement execution of SSC in team sport athletes. Thirty healthy ball team sport athletes (22.9 ± 1.7 years, 185.5 ± 7.2 cm, 79.3 ± 9.2 kg) were recruited from local sports clubs. Participants were alternately assigned to the self-control (SC) or the yoked (YK) group based on arrival and performed five anticipated and five unanticipated 45° SSC trials as pre-, immediate-post and one-week retention test. Movement execution was measured with the Cutting Movement Assessment Score (CMAS). Training consisted of three randomized 45° SSC conditions: one anticipated and two unanticipated conditions. All participants received expert video instructions and were instructed to ‘try to do your best in copying the movement of the expert’. The SC group was allowed to request feedback whenever they wanted during training. The feedback consisted of 1) CMAS score, 2) posterior and sagittal videos of the last trial and 3) an external focus verbal cue on how to improve their execution. The participants were told to lower their score and they knew the lower the score, the better. The YK group received feedback after the same trial on which their matched participant in the SC group had requested feedback. Data of twenty-two participants (50% in SC group) was analyzed. Pre-test and training CMAS scores between groups were equal (p > 0.05). In the anticipated condition, the SC group (1.7 ± 0.9) had better CMAS scores than the YK group (2.4 ± 1.1) at the retention test (p < 0.001). Additionally, in the anticipated condition, the SC group showed improved movement execution during immediate-post (2.0 ± 1.1) compared to pre-test (3.0 ± 1.0), which was maintained during retention (p < 0.001). The YK group also improved in the anticipated condition during immediate-post (1.8 ± 1.1) compared to pre-test (2.6 ± 1.0) (p < 0.001) but showed decreased movement execution during retention compared to immediate-post test (p = 0.001). In conclusion, self-controlled timing of feedback resulted in better learning and greater improvements in movement execution compared to the control group in the anticipated condition. Self-controlled timing of feedback seems beneficial in optimizing movement execution in SSC and is advised to be implemented in ACL injury prevention programs.     

How do I appear to others? Social anxiety and processing of the observable self

Two information processing biases that could maintain social anxiety were investigated. High and low socially anxious individuals encoded positive and negative trait words in one of three ways: public self-referent, private self-referent, and other-referent. Half were then told they would soon have to give a speech. As predicted, compared to low socially anxious individuals, high socially anxious individuals recalled less positive public self-referent words, but only when both groups were anticipating giving a speech. No memory biases were observed for private self-referent or other-referent words. Next all participants gave a speech. Correlational analyses suggested that high socially anxious individuals may use the somatic concomitants of anxiety to overestimate how anxious they appear and underestimate how well they come across.     

”I Know What It Means But It's Not How I Feel”

The use of the term survivor is widespread in the feminist therapy community. While the term survivor has been described in primarily positive terms in the abuse literature, this article examines some of the conflicting meanings it holds for women who have been sexually abused. Drawing from the words of clients, the authors argue that women's experiences with abuse are diverse and complex. This paper outlines the dangers of labeling in the therapeutic context, and advocates for approaches to working with women which acknowledge women's experiences of violation while not reducing women to those experiences. Finally, the authors encourage a therapeutic process which offers women an opportunity to explore language and acquire control over the naming of their realities.     

Experiments: Why and How?

An experiment, in the standard scientific sense of the term, is a procedure in which some object of study is subjected to interventions (manipulations) that aim at obtaining a predictable outcome or at least predictable aspects of the outcome. The distinction between an experiment and a non-experimental observation is important since they are tailored to different epistemic needs. Experimentation has its origin in pre-scientific technological experiments that were undertaken in order to find the best technological means to achieve chosen ends. Important parts of the methodological arsenal of modern experimental science can be traced back to this pre-scientific, technological tradition. It is claimed that experimentation involves a unique combination of acting and observing, a combination whose unique epistemological properties have not yet been fully clarified.     

How do I love thee? Let me count the Js: implicit egotism and interpersonal attraction

From the perspective of implicit egotism people should gravitate toward others who resemble them because similar others activate people's positive, automatic associations about themselves. Four archival studies and 3 experiments supported this hypothesis. Studies 1-4 showed that people are disproportionately likely to marry others whose first or last names resemble their own. Studies 5-7 provided experimental support for implicit egotism. Participants were more attracted than usual to people (a) whose arbitrary experimental code numbers resembled their own birthday numbers, (b) whose surnames shared letters with their own surnames, and (c) whose jersey number had been paired, subliminally, with their own names. Discussion focuses on implications for implicit egotism, similarity, and interpersonal attraction.     

Should Political Philosophers Attend to Victim Testimony?

There is a growing recognition that victims of injustice may have privileged access to knowledge about the injustices they experience, and that injustices are perpetuated through silencing victims by taking them to be less credible, and through denying them the platform and capacity to speak. However, these are not ideas that political philosophers tend to engage with in a sustained manner, to the extent that they alter methodological approaches to be systematically attentive to victim testimony. In this article, I provide two arguments in favour of political philosophers attending to victim testimony, one moral, one epistemic, and demonstrate that the moral case has little purchase, but that the epistemic case is more successful. Then, I present the strongest case against including victim testimony in political philosophy, and I argue that it does not hold up to scrutiny. In so doing, I demonstrate how methodological practices in political philosophy could be improved through drawing on feminist social epistemology; attending to victim testimony can enrich political philosophy in epistemically acceptable ways, and it also corrects for a range of potential biases.     

Do as I say - or as I do?! How 18- and 24-month-olds integrate words and actions to infer intentions in situations of match or mismatch

Infants use behavioral and verbal cues to infer another person’s action intention. However, it is still unclear how infants integrate these often co-occurring cues depending on the cues’ coherence (i.e., the degree to which the cues provide coherent information about another’s intention). This study investigated how 18- and 24-month-olds’ (N = 88 per age group) action selection was influenced by varying the coherence of a model’s verbal and behavioral cues. Using a between-subjects design, infants received six trials with different stimulus objects. In the conditions Congruent, Incongruent, and Failed-attempt, the model uttered a telic verb particle that was followed by a matching or contradicting goal-directed action demonstration, or by a non goal-directed slipping motion, respectively. In the condition Pseudo-word, a nonsense word was combined with a goal-directed action demonstration. Infants’ action selection indicated an adherence to the verbal cue in Congruent, Incongruent, and Failed-attempt, and this was stronger in 24- than 18-month-olds. Additionally, in Incongruent and Failed-attempt, patterns of cue integration across the six trials varied in the two age groups. Regarding the behavioral cue, infants in Congruent and Pseudo-word preferentially followed this cue in both age groups, which also suggested a rather unspecific effect of the verbal cue in Congruent. Relatively longer first action-latencies in Incongruent and Failed-attempt implied that these types of coherence elicited higher cognitive demands than in Congruent and Pseudo-word. Results are discussed in light of infants’ flexibility in using social cues, depending on the cue’s coherence and on age-related social-cognitive differences.     

Conspirituality Reconsidered: How Surprising and How New is the Confluence of Spirituality and Conspiracy Theory?

Those who have followed the development of online new religiosity over the past decade will not have failed to notice that conspiracy theories and ‘New Age’ ideas are thriving together. But how new and how surprising is the phenomenon of ‘conspirituality’? In the present article, we challenge the thesis put forward by Charlotte Ward and David Voas in their article of 2011, published in the Journal of Contemporary Religion, that a confluence of spirituality and conspiracism has emerged in the past two decades as a form of New Age theodicy. Instead, we argue, on theoretical grounds, that conspirituality can be viewed as a predictable result of structural elements in the cultic milieu and, on historical grounds, that its roots stretch deep into the history of Western esotericism. Together, these two considerations allow us not only to suggest that conspirituality is old and predictable, but also to identify a large potential for further research which will contribute to the study of conspiracy culture and enable a new line of comparative research in religious studies.