Does Conventional Implicit Association Test of Shyness Measure “Self‐Shyness” or “Others‐Shyness”?

The Implicit Association Test (IAT) measures implicit associations between attitude targets and attributes. Its structure and procedure facilitate investigation of the strength of associations between one target and attributes relative to that between the other target and the same attributes when two targets are contradictory (e.g., black/white and comfortable/uncomfortable). This structure can cause conceptual complexity about what the IAT measures, particularly when a counter category is not needed. Thus, using the Single‐Target Implicit Association Test (ST‐IAT), which allowed only one target category for pairing with attributes, this paper delineated the association measured in the conventional IAT for shyness: “self‐shy” or “others‐shy.” Seventy‐seven Japanese university students completed the self‐report shyness scale, the conventional IAT, and two ST‐IATs (i.e., self/others as target). Results showed that implicit shyness produced in the conventional IAT significantly and positively correlated with that in the self‐targeted ST‐IAT. Moreover, implicit shyness in the conventional IAT was significantly accounted for by those produced by the ST‐IAT with self as target and those calculated in the ST‐IAT with others as target in opposite directions.     

What's in a Name? The Effects of the Labels “Fat” Versus “Overweight” on Weight Bias1

This research examined the effects of the labels “fat” vs. “overweight” in the expression of weight bias, with the prediction that the label “fat” biases individuals to respond more negatively than does the label “overweight.” In Study 1, participants' attitudes toward people labeled as fat were less favorable than were their attitudes toward people labeled as overweight. In Studies 2 and 3, although participants chose similar‐sized figures to depict fat and overweight targets, weight stereotypes and weight attitudes were more negative toward people labeled as fat than those labeled as overweight. In addition, the endorsement of weight stereotypes mediated the biasing effect of the “fat” label on weight prejudice. Implications of this work for prejudice researchers and for public attitudes are discussed.     

Is love a “basic” emotion?

This article documents the neglect of love in many contemporary emotion theories, despite its prominence in the lay psychology of emotion. We argue that love should be considered a basic emotion, like anger, sadness, happiness, and fear. We discuss the criteria that various theorists use to distinguish basic from nonbasic emotions, and we marshal arguments and evidence from a variety of sources suggesting that love fits the criteria for basicness. We conclude that a number of controversies over the status of love can be resolved by distinguishing between the momentary surge form of love, a basic emotion having properties similar to joy, sadness, fear, etc., and relational love, a bond that develops between people, associated with states that include not only surge love, but many other emotions such as distress and anxiety. Finally, we suggest that “love” is the broad, everyday name for emotions related to three interrelated behavioral systems discussed by Bowlby (1979): attachment, caregiving, and sex.     

WHAT IS “SECULAR”? TECHNO‐SECULARISM AND SPIRITUALITY

Abstract. I argue that there is no “roaring reality of rampant secularism” with “technological application as its chief agent,” as claimed by John Caiazza (2005). Two phenomena, techno‐religion and a spirituality of technology, suggest a different picture of reality: Technology may be an alternative spirituality rather than an ally of a secularism that makes “nutcrackers of the soul” out of people who should be “dancers” (Nietzsche). An analysis of secularism and its manifold causes indicates that secularism is a fruit of both science and religion. The secular is a companion of religion rather than its enemy. Hence, I recommend a heuristic instead of an ontological use of the concept of secularism. In a technological age, religion is changing rather than being displaced. These changes are illustrated by the increase of private religiosity, megachurches, and cyber‐spirituality. Energized by the tension between finitude and creativity, technology shares in the marks of spirituality (Philip Hefner) and in the potential for good and evil. In this situation, fundamentalism and dogmatism in religion, science, and technology are a greater threat than secularism.     

Workforce Segregation and the Gender Wage Gap: Is “Women's” Work Valued as Highly as “Men's”?1

This study focuses on gender segregation and its implications for the salaries assigned to male‐ and female‐typed jobs. We used a between‐subjects design to examine whether participants would assign different pay to 3 types of jobs wherein the actual responsibilities and duties carried out by men and women were the same, but the job was situated in either a traditionally masculine or traditionally feminine domain. We found pay differentials between jobs defined as “male” and “female,” which suggest that gender‐based discrimination, arising from occupational stereotyping and the devaluation of the work typically done by women, influences salary allocation. The ways in which the results fit with contemporary theorizing about sexism and with the shifting standards model ( Biernat, 1995, 2003 ) are discussed.     

Is the “hot‐hands” phenomenon a misperception of random events?

T. Gilovich, R. Vallone, and A. Tversky (1985) asked whether the so-called hot-hands phenomenon – a temporary elevation of the probability of successful shots – actually exists in basketball. They concluded that hot-hands are misperceived random events. This paper re-examines the truth of their conclusion. The present study's main concern was the sensitivity of the statistical tests used in Gilovich et al.'s research. Simulated records of shots over a season were used. These represented many different situations and players, but they always contained at least one hot-hand period. The issue was whether Gilovich et al.'s tests were sensitive enough to detect the hot-hands embedded in the records. The study found that this sensitivity depends on the frequency of hot-hand periods, the total number of shots in all hot-hand periods, the number of shots in each hot-hand period, and the size of the increase in the probability of successful shots in hot-hand periods. However, when the values of those variables were set realistically, on average the tests could detect only about 12% of the hot-hands phenomena.     

The Market as “God”?

This article explores two lines of inquiry. The first is related to the production of human subjectivities in relation to market ideology and practices. What kinds of human subjectivities are produced when people worship the market as “God”? The market and its values of hyper‐competition become idols as people overly direct their energy toward earning and accumulating financial and social capital in order to find meaning and worth. Worshiping the market reflects a perverted anthropology. The second line of inquiry is related to the language of sacrifice intrinsic to both free market logic and Western Christian theology. Could Christian theology, even unwittingly, reinforce the problem of sacrifice in market logic, which justifies forms of human loss (such as chronic poverty) in order to promote long‐term economic growth and greater human wellbeing?      

“Avant‐Garde of What?”: Surrealism Reconceived as Political Culture

However we may judge avant-garde art when we meet it, for us the phenomenon and idea are so present and evident that we do not stop, even momentarily, to wonder if we might be dealing with an illusion or an appearance rather than a reality, with a myth or a superstition rather than a concept.     

“And Who Is My Neighbor?” II: Quest Religion as a Source of Universal Compassion

Are those with a high‐quest orientation to religion less likely to help a person if that person's behavior violates their values of open‐mindedness and tolerance? If so, is it because they have antipathy toward the person or toward the behavior? To answer these questions, sixty undergraduate women were given the opportunity to help either of two same‐sex peers win a monetary prize. About one peer, they knew nothing; from the other, they had received two self‐disclosing notes. The first note either did or did not reveal that the discloser was intolerant of gays; the second revealed that the discloser wanted the money for an activity that either would or would not promote intolerance of gays. Participants scoring high on measures of quest religion helped the intolerant discloser less than the discloser who was not intolerant when their help would promote intolerance; they did not help the intolerant discloser less when their help would not promote intolerance. These results suggest that a high‐quest orientation is associated with antipathy toward the value‐violating behavior (intolerance), not toward the value‐violating person. The scope of the associated compassion seems relatively broad.     

“… And How About Now?”: Effects of Item Redundancy on Contextualized Self‐Reports of Personality

A common method of studying cross-situational variation in personality involves asking people to describe their behavior in several different contexts. Although this approach is intuitively appealing, it introduces a great deal of redundancy into the measurement process and may affect the interpretation of contextualized self-reports. Specifically, when participants are asked the same questions repeatedly in a single questionnaire, they may be compelled to focus on how their behavior is different. We tested this hypothesis by experimentally manipulating the number of contexts that were included in a measure of role-related personality. In 2 experiments (Study 1 N=377, Study 2 N=524), we found that multiple-role questionnaires produced greater variation in trait levels across roles, larger differences between general and role-specific ratings, and weaker correlations between general and role-specific ratings than single-role questionnaires. These findings illustrate how the measurement process can have an effect on the variability of responses to contextualized self-reports.     

“Statistical,” “Practical,” and “Clinical”: How Many Kinds of Significance Do Counselors Need to Consider?

The present article reviews and distinguishes 3 related but different types of significance: “statistical,” “practical,” and “clinical.” A framework for conceptualizing the many “practical” effect size indices is described. Several effect size indices that counseling researchers can use, or that counselors reading the literature may encounter, are summarized. A way of estimating “corrected” intervention effects is proposed. It is suggested that readers should expect authors to report indices of “practical” or “clinical” significance, or both, within their research reports; and it is noted that indeed some journals now require such reports.     

“The End of Faith?” Science and Theology as Process

Abstract : A spate of recent books would claim that science's only role vis a vis theology is to discredit it. Sam Harris, in The End of Faith, credits religious faith as the source of much of the violence in today's world. Richard Dawkins, in The God Delusion, views religion as, at best, a profound misunderstanding, and at worst a form of madness. Both find an antidote to such irrationality in science. To Harris and Dawkins religion is a body of accumulated knowledge. However, religion can also be thought of as a process, one based on experience, questions, and results. One group that has systematized such a process is the Society of Friends, or Quakers. The Quaker tradition shows that it is quite possible for religion to rest on experience and questioning, and for these to form the basis for an active and involved faith, one that need never reject science and its findings, but will temper their use with the best wisdom that can be gained from personal and communal experience.     

Is “Latin American Thought” Philosophy?

Abstract: A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by Latin American thinkers is a part of a distinctive philosophy.     

Families of Adolescent Drug Abusers Are “Rigid”: Are These Families Either “Disengaged” or “Enmeshed,” or Both?

The FACES instrument, based on Olson's Circumplex Model of family functioning, was administered to 96 adolescent drug-abuse clients and their parents. The majority of these families categorized themselves as "disengaged" (rather than "enmeshed") on the cohesion dimension, and as "rigid" (rather than "chaotic") on the adaptability dimension. These findings were unexpected as they were substantially different from published findings on families with other types of problems. Family therapists, utilizing Olson's Clinical Rating Scale for the Circumplex Model, characterized significantly more of these same families as "enmeshed," rather than "disengaged." Possible explanations for the difference between the therapists' perceptions and the families' self-perceptions are discussed.     

“How Many Partners Is Too Many?” Shaping Perceptions of Personal Vulnerability1

The effectiveness of interventions that directly inform people of the risks posed by their own behavior is frequently undermined by people's ability to defend themselves against unwanted information. In response to this difficulty, an alternative approach to shaping people's perceptions of personal vulnerability in which people remained unaware of the intervention was tested. As part of a survey on sexual issues, college undergraduates reported the total number of sexual partners they had had on a response scale that systematically framed their sexual behavior as being either above average or below average. Participants in the 2 conditions reported the same absolute number of sexual partners. However, those who received a response scale that implied they had had more partners than the average student reported greater concern about their sexual behavior than did those who received a scale that implied they had had fewer partners than average. The implications of this approach for influencing perceptions of personal risk are discussed.     

Is a sigh “just a sigh”? Sighs as emotional signals and responses to a difficult task

Sighing and the interpretation of sighs in everyday life seem never to have been the subject of psychological research. A questionnaire study of sighing showed that people associate sighing mainly with negative, low-intensity and deactivated emotional states. A second study investigated self/other differences in the interpretation of sighs in four hypothetical situations, revealing that sighs in other people are primarily perceived as signs of sadness, whereas own sighs are more often believed to express a state of "giving up" something or somebody. In a third experimental study participants worked on difficult (insoluble) puzzles, which generated many futile solution attempts, often accompanied by sighs. It is concluded that sighs are often unintentional expressions of an activity, plan or desire that has to be discarded, creating a pause before it can be replaced by a novel initiative.