Can values moderate the attitudes of right-wing authoritarians?

This investigation explored how right-wing authoritarianism (RWA) and endorsement of egalitarian beliefs may interact to determine attitudes toward immigrants, homosexuals, and African Americans. Study 1 (N = 239) found that RWA was negatively related to evaluations of immigrants for those who weakly endorsed egalitarian beliefs. In contrast, endorsement of egalitarian beliefs was associated with positive evaluations of immigrants for both low and high RWAs. RWA did not interact with egalitarianism to determine attitudes toward homosexuals or African Americans. Study 2 analyzed data from the 1992 National Election Study and replicated these effects in a young adult (age < or = 24) sample (n = 102) using moral traditionalism as a proxy for RWA. Partial support for the hypotheses also was found in the adult (age > or = 25) sample (n = 1,257). It is concluded that when tradition and/or social norms offer unclear positions, endorsement of egalitarian beliefs influences the attitudes of authoritarians.     

Cognitive-behavioral treatment of high anger drivers

Relaxation and cognitive-relaxation interventions were compared to a no treatment control in the treatment of high anger drivers. The cognitive portion of the cognitive-relaxation condition adapted the style of Beck's cognitive therapy, particularly use of Socratic questions and behavioral experiments and tryouts, to driving anger reduction. Both interventions lowered indices of driving anger and hostile and aggressive forms of expressing driving anger and increased adaptive/constructive ways of expressing driving anger. The cognitive-relaxation intervention also lowered the frequency of risky behavior. Both interventions lowered trait anger as well. Limitations and implications for treatment and research were discussed.     

Child and parent predictors of perceptions of parent--child relationship quality

OBJECTIVE/METHOD: Predictors of perceptions of parent-child relationship quality were examined for 175 children with ADHD, 119 comparison children, and parents of these children, drawn from the follow-up phase of the Multimodal Treatment Study of Children with ADHD. RESULTS/CONCLUSION: Children with ADHD perceived their mothers and fathers as more power assertive than comparison children. Children higher on depressive symptomatology also perceived their mothers and fathers as less warm and more power assertive. Mothers perceived themselves as more power assertive and fathers perceived themselves as less warm if they were higher on depressive symptomatology themselves or had children with ADHD or higher levels of depressive symptomatology. Several interactions indicated that the association between child factors and parental perceptions of warmth and power assertion often depended on parental depressive symptomatology. The findings resolve a previous contradiction in the literature regarding the relationship between child depressive symptoms and parental perceptions of parent-child relationship quality.     

The case-slot identity theory

Many people have noted the similarities between case theories in linguistics and frame representations in artificial intelligence. In particular, the cases of a verb seem to correspond to the slots of a frame. This has led many people, including Fillmore [1977] and Winston [1977] to assert that cases and slots are one and the same. This hypothesis has not attracted much attention, probably because the notion of “slot” in frame representations is so underconstrained that the theory would seem to be content free. In this note, we wish to show that this is not true. For one thing, the case-slot identity theory can explain the difficulty linguists have had in deciding how many cases there are. Furthermore, its adoption will place certain interesting, and plausible constraints on the frame and case theories compatible with it.     

THE SOCIOLOGY AND THEOLOGY OF CREATIONIST OBJECTIONS TO EVOLUTION: HOW BLOOD MARKS THE BOUNDS OF THE CHRISTIAN BODY

The staying power of creationist objections to evolution needs explanation. It depends on the use of “blood” language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and vulnerable and therefore needing social work to be constructed as whole and bounded. Blood is the place where society conducts this work. I conclude that blood language is ineliminable from Christian discourse and indeed from discourses that model the social on the individual body. The solution, I suggest, is not to avoid the language of blood, but to continue to use it in ways that broaden its focus from human sin to human and animal suffering.