Fantasy as a medium for the reduction of trait versus state aggression

In the first phase of an experiment reducing hostility through fantasy, 203 first and second-year high school students completed a daydreaming scale, Rotter ISB, and a sociometric scale designed to ascertain which of their peers behave aggressively. The students of the upper and lower quarters of the daydreaming scale were classified as high and low fantasy, and as aggressive or nonaggressive subjects. The second phase, two weeks later, consisted of 94 subjects forming three groups: a trait aggressive group, a nonaggressive control group, and a group of nonaggressive subjects experimentally manipulated for aggression. Half of the subjects composed stories to four high-cue aggressive TAT cards; the other half read neutral stories. All the subjects then again completed the Rotter ISB which was scored for aggression. Analysis of covariance of the scores indicated that a reduction in hostility occurred only for the group experimentally aroused to aggression in the TAT condition. The scores of the trait-aggressive subjects, tested in a before-after analysis, showed an increase in their hostility level. Fantasy capacity did not influence the scores.     

Racialized Religion and Judicial Injustice: How Whiteness and Biblicist Christianity Intersect to Promote a Preference for (Unjust) Punishment

America's judicial system is both exceptionally punitive and demonstrably unjust toward racial minorities. While these dual realities are structured into America's institutions, we propose they are also partially sustained by the intersection of ideologies that are both racialized and sacralized. Using multiple waves of the General Social Surveys and a unique measure that asks Americans to choose between two forms of judicial injustice (wrongful conviction or erroneous acquittal), we examine how white racial identity intersects with biblical literalism to bolster America's bent toward unjust punitiveness. In the main effects, Americans who affirm biblical literalism are more likely to show a preference for convicting the innocent, as are whites compared to Black Americans. Examining interaction effects, however, we find whiteness moderates the influence of biblical literalism such that only white biblical literalists (as opposed to non‐white biblical literalists or white non‐biblical literalists) are more likely to prefer wrongful conviction. Indeed, in our full model, being a white biblical literalist is the strongest predictor of preferring wrongful conviction. We theorize that preference for wrongful conviction over erroneous acquittal stems, at least in part, from the combination of sacralized authoritarianism and perceived racial threat.     

How Religion Predicts Pet Ownership in the United States

Over 60 percent of Americans have some sort of family pet. Although studies have explored the personality and demographic correlates of pet ownership, none have considered whether religious characteristics may influence not only pet ownership, but the kind of pet Americans own. Drawing on data from the 2018 General Social Survey, we examine the religious antecedents of pet ownership in general as well as owning a cat or a dog, taking into account factors previously associated with owning certain pets (e.g., urban vs. rural residence, political affiliation). Although religious tradition and biblical literalism generally do not predict pet ownership, frequent worship attendees and the most conservative evangelicals report owning fewer pets. Religious characteristics also predict Americans’ ownership of particular pets. Most notably, we find a strong, negative association between worship attendance and cat ownership. We theorize potential mechanisms. On the one hand, certain personality types might simultaneously attract some Americans toward religious participation and away from pets, and cats in particular. Alternatively, to the extent that pet ownership is a partial substitute for human bonding and interaction, Americans more deeply embedded within a religious community may have less need (or time) for pets generally, and specifically more independent “roommate pets,” like cats.     

Realizing race

Philosophical Studies - A prominent way of explaining how race is socially constructed appeals to social positions and social structures. On this view, the construction of a person’s race is...     

Enhancing social diffusion theory as a basis for prevention intervention: A conceptual and strategic framework

Social diffusion theory has recently been recognized as a promising approach for large-scale disease prevention and health promotion efforts. This paper describes how principles and tactics from social cognitive theory, operant psychology, social psychology, social marketing, and the overarching stages of change model can be used to further develop the conceptual and strategic (technological) bases of social diffusion theory. Within an integrative framework, we discuss in detail more effective ways to train peer mediators of behavior change as one example of how social diffusion theory can benefit from this conceptual and strategic reformulation. We then further illustrate the use of peer mediators of change in human immunodeficiency virus (HIV) and cancer prevention intervention studies with both interventions training peer mediators to diffuse information, norms, and risk reduction strategies. Although the results of these studies showed reductions in high-risk behaviors across population segments, more closely following the framework discussed in this article should further increase the behavior change potential of future interventions based on social diffusion theory.     

Truth Without Reference: The Use of Fictional Names

Topoi - Singular terms without referents are called empty or vacuous terms. But not all of them are equally empty. In particular, not all proper names that fail to name an existing object fail in...     

COVID-19 and Religious Ethics

The editors of the JRE solicited short essays on the COVID-19 pandemic from a group of scholars of religious ethics that reflected on how the field might help them make sense of the complex religious, cultural, ethical, and political implications of the pandemic, and on how the pandemic might shape the future of religious ethics.