Self-esteem as a predictor of attitudes toward wife abuse among Muslim women and men in Canada

This study was designed (a) to assess attitudes toward wife abuse in a sample of Muslim women and men in Canada and (b) to assess whether those attitudes were influenced by self-esteem. Results suggested that, as in general North American samples, the Muslim women and men did not differ from each other on levels of self-esteem. Also consistent with general North American samples, the Muslim women's and men's attitudes toward wife abuse were related to their self-esteem, with higher self-esteem scores predicting stronger attitudes against wife abuse, independent of gender. However, the results also revealed that the Muslim men had significantly more lenient attitudes toward wife abuse compared with the Muslim women and with North American norms.     

Symptoms of Depression Among Caribbean Women and Caribbean-Canadian Women

This study compared an immigrant sample of Caribbean-Canadian women ( n = 20) and a sample of women living in the Caribbean ( n = 20) on the following variables: dominant domain of meaning (defined as that aspect of the participant's life from which she derives primary meaning for her sense of self); self-silencing (defined as the tendency to silence one's thoughts and feelings; Jack, 1991); and symptoms of depression. Results revealed that the Caribbean women were more likely to report relational domains of meaning as primary ( e.g. , family, friendships, intimate relationships), while the Caribbean-Canadian women were more likely to report domain of self-nurturance as primary ( e.g. , career goals, spirituality). Furthermore, univariate analysis revealed that the Caribbean-Canadian women reported higher levels of self-silencing and depressive symptoms, and derived less meaningfulness from their primary domains of meaning compared to the Caribbean women. These findings suggest that the immigrant experience may be a factor in women's emotional well-being.     

Examination of the “Theory of Guidance” in the View of ‘Ali ibn Abi Talib (a): An Exploration into the Nahj Al-Balaghah

This study examines the “Theory of Guidance” according to ‘Ali ibn Abi Talib (a). This theory is based on three divine covenants or fundamentals in guidance including the divine Prophet, the divine Book, and the divine human nature (fitrat). Research in this regard seems essential because this theory has not been previously considered or researched in the discipline of education. Research findings indicate that all three of the pedagogic fundamentals—namely the teacher, the student, and the subject matter—are essential elements in guidance. Education can be properly realized through the interaction of these constituents enabling attainment of a status worthy of humankind. It is important to note that the teacher, the student, and the subject matter each have their own place, and none can take the place of another. In this relationship, the teacher begins the educational process. It is the teacher who must understand the role of each of these elements and guide them wisely. In order to fulfill the process of education, the teacher must be prepared to receive guidance, understand the position and character of the student, and have a good command of the topic in a way that matches the nature and needs of the student.     

Ethical Evaluations of Business Students in an Emerging Market: Effects of Ethical Sensitivity,Cultural Values,Personality, and Religiosity

Business ethics has become a very important concern in global business and understanding the effects of various factors on ethical judgments continues to attract research and practitioner attention. Using the Multidimensional Ethics Scale (MES, Reidenbach and Robin 1988) with its five generally accepted philosophical constructs, and vignettes developed by Cohen et al. (1996), current study investigates the relationship between cultural values, personality, religiosity and the ethical sensitivity of business students. We focus on a rapidly emerging country, Turkey, whose economic environment is similar to that of the most Western nations but with a significantly different background and cultural values. Data (n = 184) for the study is collected from a major university in the southeastern Turkey. Although some significant relationships are identified between ethical sensitivity and cultural values and personality, our study findings confirm that MES dimensions had the highest influence on ethical sensitivity levels of business students.     

Students’ Perceptions of Academic and Business Dishonesty: Australian Evidence

Publicly available information indicates that the collapse of the high-profile corporations during the recent past were due to the unethical actions of a number of major players, including high level managers in those corporations. These examples of the ethical misdeeds of corporate actors have influenced accounting professional bodies and academic institutions around the globe to revisit the issue of ethical training of business and accounting students—the corporate managers of tomorrow. However, little is known about the ethical perceptions of business and accounting students, and business academics are finding it challenging to develop and promote ethics-based accounting and business curricula. This study addresses the research gap. It explores the ethical perceptions of accounting and business students in two Australian universities using three paradigms, that is, whether there are differences between regional and metropolitan, male and female, older and younger accounting students with respect to their ethical perceptions. Empirical evidence provided in this study suggests that while there are no differences in ethical perceptions of the regional and metropolitan accounting and business students, female and older students are found to be more ethical compared to male and younger students.     

A novel paradigm reveals the role of reentrant visual processes in object substitution masking

Object substitution masking (OSM) occurs when an initial display of a target and mask continues with the mask alone, creating a mismatch between the reentrant hypothesis, triggered by the initial display, and the ongoing low-level activity. We tested the proposition that the critical factor in OSM is not whether the mask remains in view after target offset, but whether the representation of the mask is sufficiently stronger than that of the target when the reentrant signal arrives. In Experiment 1, a variable interstimulus interval (ISI) was inserted between the initial display and the mask alone. The trailing mask was presumed to selectively boost the strength of the mask representation relative to that of the target. As predicted, OSM occurred at intermediate ISIs, at which the mask was presented before the arrival of the reentrant signal, creating a mismatch, but not at long ISIs, at which a comparison between the reentrant signal and the low-level activity had already been made. Experiment 2, conducted in dark-adapted viewing, ruled out the possibility that low-level inhibitory contour interactions (metacontrast masking) had played a significant role in Experiment 1. Metacontrast masking was further ruled out in Experiment 3, in which the masking contours were reduced to four small dots. We concluded that OSM does not depend on extended presentation of the mask alone, but on a mismatch between the reentrant signals and the ongoing activity at the lower level. The present results place constraints on estimates of the timing of reentrant signals involved in OSM.     

躯体性和心理性应激对大鼠血浆皮质酮变化的影响

本实验以血浆皮质酮分泌量为大鼠应激反应指标。实验分三阶段进行:Ⅰ期.适应(第1～7天),在此期所有动物对环境及实验盒适应性训练。Ⅱ期.心理性应激的形成(第8～14天).随机分三组进行:对照(C)组仅给不规则光;规则光(R)组给光后再于尾部施电刺激,光与电刺激间隔恒定;不规则光(Ⅰ)组给光和电刺激,但两者间隔随机。C、R、I三组所接受的光刺激量相等,R、I组所接受的电刺激量相等。Ⅲ期.心理性应激的记忆(第15天).此期各组电刺激均撤除,余同第Ⅱ期。结果显示,在Ⅱ期末及Ⅲ期,R、I组血浆皮质酮均明显高于C组,I组高于R组。     

A simple derivation of Prelec's probability weighting function

Since Kahneman and Tversky [(1979). Prospect theory: An analysis of decision under risk. Econometrica, 47, 263-291], it has been generally recognized that decision makers overweight low probabilities. Of the several weighting functions that have been proposed, that of Prelec [(1998). The probability weighting function. Econometrica, 60, 497-528] has the attractions that it is parsimonious, consistent with much of the available empirical evidence and has an axiomatic foundation. Luce [(2001). Reduction invariance and Prelec's weighting functions. Journal of Mathematical Psychology, 45, 167-179] provided a simpler derivation based on reduction invariance, rather than compound invariance of Prelec [(1998). The probability weighting function. Econometrica, 60, 497-528]. This note introduces a behavioral assumption that we call power invariance and provides a simple derivation of Prelec's function. Thus, we have three a priori different behavioral assumptions all leading to Prelec's function.     

Getting culture: a new path for Indonesia’s Islamist Justice and Prosperity party?

Partai Keadilan Sejahtera (PKS, The Justice and Prosperity Party) is the largest Islamist political party in Indonesia. It has roots in the religious and political and religious teachings of the Muslim Brotherhood and promotes what Oliver Roy calls "deculturized religion." The party can be understood as the political component of a larger social movement that seeks to transform Indonesian society and culture in ways that would establish Shari'ah as social, if not political, reality. It is also committed to the electoral process and to working inside the Indonesian political system in a more general sense. Until recently, the PKS has dismissed local modes of Muslim practice and much of Indonesian culture as "un-Islamic." The extent of the party's transformative agenda is unclear for three reasons: it shares the Muslim Brotherhood's gradualist approach, it is less than transparent about its goals, and it is divided into purist or "Justice" and pragmatic or "Prosperity" factions. The leadership of the Prosperity faction is currently ascendant and is attempting to reach beyond its Islamist base by sponsoring musical and dramatic performances it hopes will appeal to Muslims devoted to Javanese and other Indonesian cultural traditions. Ethnographic and web-based research indicate that these efforts are greeted with considerable suspicion.