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Potential moderators of effects in the actor–partner interdependence model (APIM) include variables that vary within dyads, between dyads, or both between and within dyads (i.e., mixed moderators). Another factor in the moderation of the APIM is whether dyads are indistinguishable (e.g., same‐sex friendship pairs) or distinguishable (e.g., heterosexual couples). For each possibility, what are the potential moderator effects (up to 8), how they might be estimated and tested, and how they can be interpreted are discussed. Submodels are also presented, based on patterns of moderation of the actor and partner effects, which are statistically simpler, more conceptually meaningful, and more powerful in testing moderator effects. Example analyses illustrate the recommended steps involved in an APIM moderation analysis. 相似文献
223.
STACEY L. WILLIAMS SHERI L. LADUKE KATHLEEN A. KLIK DAVID W. HUTSELL 《Personal Relationships》2016,23(2):296-310
Individuals that perceive stigma surrounding their identity and fear rejection of support requests may experience a paradox whereby they seek support indirectly from support networks (friends and family) to avoid rejection and are met with unsupportive responses. This study extended this paradox to sexual minorities using survey data from a sample of 133 individuals self‐identified as gay and lesbian. Results of structural equation modeling showed self‐stigma and fear of support rejection linked to increased indirect support seeking, which in turn explained unsupportive network responses, providing support for a paradox among gays and lesbians. Findings may have implications for interventions to improve support exchanges in the lives of sexual minorities. 相似文献
224.
IBRAHIM ISMAIL ANDY MARTENS MARK J. LANDAU JEFF GREENBERG DAVID R. WEISE 《Journal of applied social psychology》2012,42(3):735-750
The naturalistic fallacy is the erroneous belief that what is natural is morally acceptable. Two studies assessed whether people commit the naturalistic fallacy by testing whether genetic explanations for killing and male promiscuity, as compared to experiential explanations (i.e., learning/“nurture” explanations) increase acceptance of these behaviors. In Study 1, participants who read a genetic explanation for why people kill bugs viewed bug killing as more morally acceptable than participants who read an experiential explanation, although they did not reliably kill more bugs. In Study 2, men who read a genetic explanation for why men are more promiscuous than women reported decreased interest in long‐term romantic commitment compared with men who read experiential explanations and women who read either explanation. 相似文献
225.
DAVID W. CARROLL 《Journal of the history of the behavioral sciences》2012,48(3):218-235
In 1950, the University of California Board of Regents approved a policy that all faculty members, as a condition for continued employment, were required to either sign an oath indicating that they were not members of the Communist Party or explain why they would not sign. A group of faculty members, led by psychologist Edward Tolman, refused to sign the oath and were fired. This article discusses how Tolman emerged as the leader of the faculty nonsigners and how his stature within psychology enabled him to recruit assistance from the American Psychological Association and the Society for the Psychological Study of Social Issues. 相似文献
226.
This study examines the antecedents and outcomes of informal leader emergence in work teams. Drawing upon research in vertical and shared leadership, we hypothesized that the relationship between leader‐‐member exchange (LMX) quality and employees’ emergence as informal leaders is moderated by team shared vision such that there is a positive (negative) LMX—leader emergence relationship for teams with high (low) shared vision. Informal leader emergence, in turn, was expected to relate to higher individual and team performance. Results based on multisource and multimethod data collected at 3 points in time (361 followers in 74 work teams) provided support for these hypotheses. The findings highlight the role played by formal leaders and team shared vision in jointly promoting or inhibiting informal leader emergence and thereby impacting individual performance and team effectiveness. 相似文献
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DAVID C. WATSON 《Journal of applied social psychology》2011,41(7):1818-1833
The relationship between self‐reported gossip, evaluative conversation about other people, and the self was examined with 243 university students completing questionnaires measuring gossip from 2 theoretical viewpoints: as an individual‐difference characteristic, or as having social functions. The self was examined using several perspectives: self‐concept clarity, self‐efficacy, locus of control, and self‐monitoring. Using structural equation modeling, gossip was related to external locus of control, high‐self‐monitoring, low self‐concept clarity, and low self‐efficacy. The final model is that high self‐monitoring and locus of control mediate the relationship between self‐clarity/efficacy and gossip. The study demonstrates the important role of self‐monitoring and locus of control in gossip and that negative gossip may be associated with a more externalized, unclear sense of self. 相似文献
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DAVID CUMMISKEY 《Metaphilosophy》2011,42(4):360-367
Abstract: In her recent book Self‐Constitution: Agency, Identity, and Integrity, Christine Korsgaard does a wonderful job developing her Kantian account of normativity and the rational necessity of morality. Korsgaard's account of normativity, however, has received its fair share of attention. In this discussion, the focus is on the resulting moral theory and, in particular, on Korsgaard's reason for rejecting consequentialist moral theories. The article suggests that we assume that Korsgaard's vindication of Kantian rationalism is successful and ask whether, nonetheless, her account is consistent with consequentialism. It suggests further that we grant that moral reasons are not based on substantive principles, and that they must instead emerge from the purely formal principles of practical reason. Can consequentialist principles nonetheless emerge from the formal constraints of practical reason? Why can't a consequentialist embrace Korsgaard's account of self‐constitution and normativity? 相似文献