Cultural Awareness and Ethnic Loyalty: Dimensions of Cultural Variability Among Mexican American College Students

This study examined the adequacy of Keefe and Padilla's (1987) model of cultural orientation on a sample of Mexican American students enrolled either in a technical college (N= 125) or a state university (N= 239) in southern Texas. Specifically, the goodness of fit of the factor model for the Cultural Awareness and Ethnic Loyalty scales was tested using confirmatory factor analyses. Results indicated an excellent fit for the model, which suggests that cultural variables among Mexican American college students may be described in terms of these two dimensions. Implications of these findings for research and counseling with Mexican American populations are discussed.     

A PRELIMINARY ANALYSIS OF INTERACTIVE EFFECTS BETWEEN COMMON CLASSROOM CONTINGENCIES AND METHYLPHENIDATE

To assess the drug—behavior interaction effects with an 8-year-old boy with attention deficit hyperactivity disorder, common classroom antecedent (e.g., seating arrangement) and consequent (e.g., peer prompts) stimuli were alternated within a school day while drug conditions (methylphenidate vs. placebo) were alternated across days. The results suggested that peer attention maintained disruptive behavior when methylphenidate was absent but not when it was present.     

The concept of the ‘Other’ in modern Arab thought: From Muhammad cAbdu to Abdallah Laroui

The primary condition for the progress, or indeed the survival, of human societies is their effective coalescence into one human society’ (Zurayk 1994, 96).     

Sex-role traditionalism and fear of success

In the present study 33 adult women completed Horner's measure of fear of success, filled out a questionnaire that tapped sex-role traditionalism and negative attitudes toward the women's liberation movement, and answered questions concerning their political beliefs and educational backgrounds. In line with some of Horner's contentions, it was found that fear of success is more common among nontraditional women — those who favor the women's movement, have more education, and hold liberal or radical political beliefs. Fear of success is not a correlate of traditional femininity but rather a sign of conflict experienced by ambitious, nontraditional women. Implications and further questions are discussed.     

The Effects of Mandatory Time Limits in the Voting Booth on Liberal-conservative Voting Patterns

One hundred and forty college students, in either (a) 2-minute time-limit or (b) a no-time-limit condition, voted their conscience on actual pending legislation in their state in a test of hypothesis that such time limits in the voting booth created a stimulus overload situation. Such a situation was expected to result in dysfunctional adaptation responses, with unintended effects on voting patterns. Results indicated that subjects in the time stress condition voted significantly more conservatively on these issues. This conservative shift is interpreted as a function of overload, with serious political implications for urban planners, whose response to increasing population density often has been to increase the tempo by which citizens are processed through the cities'institutional and social services.     

Gregory of Nyssa and Divine Simplicity: A Conceptualist Reading

Andrew Radde‐Gallwitz probes Gregory of Nyssa on divine simplicity, a topic that Radde‐Gallwitz treated earlier in a book‐length monograph and takes further here in response to critics. As he notes, the Cappadocians and their opponents shared belief in divine simplicity. But for Gregory, simplicity functions as part of affirming the co‐equal divinity of the Father and Son, against his opponents. Radde‐Gallwitz lists six negative claims that Gregory’s understanding of divine simplicity supports: (1) God is immaterial; (2) God is without parts; (3) God does not possess any perfection “by acquisition”; (4) God does not possess any perfection “by participation”; (5) in God, there is no mixture or conflux of qualities, especially opposite qualities; (6) in God, there are no degrees of more or less. Yet with regard to positive statements about God’s perfections—for example the relation of God’s goodness to God’s wisdom—things are more difficult, as Radde‐Gallwitz shows. Interpreters of Gregory have differed sharply on this issue, in part because Gregory does not make his position crystal clear. Radde‐Gallwitz himself earlier held that Gregory considers God to have real but non‐definitive perfections distinct from the divine essence. Indebted to Richard Cross, however, Radde‐Gallwitz here adjusts his view, distinguishing more firmly between the divine essence itself and our limited concepts. He draws upon the Platonic distinction between natural and conventional naming, which differ in their accounts of what makes words meaningful. Arguing that Gregory is a “naturalist,” he reads Gregory’s texts on divine simplicity in this light.