Measures of Criminal Attitudes and Associates (MCAA): development,factor structure,reliability, and validity

Recent meta-analysis has demonstrated that attitudes and associates are among the best predictors of antisocial behavior. Despite this finding, there are few psychometrically developed and validated measures of criminal and antisocial attitudes and associates. This study reviews the theoretical and empirical development of the Measures of Criminal Attitudes and Associates (MCAA), which is composed of two parts. Part A is a quantified self-report measure of criminal friends. Part B contains four attitude scales: Violence, Entitlement, Antisocial Intent, and Associates. The MCAA showed reasonable reliability (internal consistency and temporal stability) and appropriate convergent and discriminant validity. Criterion validity was evidenced in the scale's relationship with criminal history variables, and a factor analysis confirmed the four distinct scale domains.     

Universalism, particularism and the ethics of dignity.

This paper explores the problem of universalism and particularism in contemporary ethics, and its relationship to Christian bioethics in particular. An ethic of human dignity is outlined, which, it is argued, constrains moral discourse in the broad sense--thus meeting the demands of universalism--but which is at the same time amenable to a variety of particularist interpretations--thus acknowledging the current shift toward historicism, traditionalism, and culture. The particularist interpretations that are of central concern here are those provided by historic Christianity. The eventual goal is to indicate how a Christian conception of human dignity can have universal normative relevance both as a standard against which to assess competing particularist conceptions, and as a practical guide for everyday living. A Christian conception of dignity will in turn have significant implications when addressing contemporary issues in bioethics. These are ambitious goals, and a full explication of the ideas presented will not be possible in this context. Nevertheless, there is value in getting a bird's-eye view of the landscape before one goes about scaling the mountains and exploring the valleys. The present essay is intended as a general geography of the moral terrain in which an ethic of dignity in general, and a Christian perspective on dignity in particular, can provide normative guidance.     

Recognition of nonverbal affect and schizotypy

The authors assessed the degree to which schizotypal characteristics in a nonclinical population were associated with impairments in the ability to correctly identify emotions as expressed in facial, paralinguistic, and postural cues. Participants completed the Schizotypal Personality Questionnaire (SPQ; A. Raine, 2005), and the 3 receptive subtests of the Diagnostic Analysis of Nonverbal Accuracy-2 (DANVA2; S. Nowicki Jr., 2005). The SPQ subscales No close friends and Suspiciousness were correlated with impaired ability to correctly identify postural affective cues on the DANVA2. Unusual perceptual experiences were correlated with deficits in the ability to identify emotions on the DANVA2 paralinguistic measure. Impairments in the ability to correctly perceive and respond to expressions of affect may be part of a deficit in social cognition that contributes to development of schizotypal traits.     

Relational Spirituality and Forgiveness of Offenses Committed by Religious Leaders

In the present article, we extend a model of relational spirituality and forgiveness to the context of major offenses by clergy. In Study 1, undergraduate students (N = 208) described a major offense that they had experienced by a religious leader and then completed several questionnaires in relation to the offense and the religious leader. Appraisals of relational spirituality were significantly associated with forgiveness, after controlling for known predictors of forgiveness (i.e., hurtfulness, time since the offense, and commitment to God or another source of spirituality). In Study 2, we replicated and extended the findings from Study 1 using an independent sample of undergraduates (N = 365). In a series of structural equation models, we found that relational engagement of God (or another source of spirituality) partially mediated the relationship between anger toward God (or another source of spirituality) and unforgiving motivations. We conclude by discussing implications for future research.     

Measuring aggression: Self‐reports,partner reports,and responses to provoking scenarios

This paper describes three studies. The first is concerned with the relationship between the Aggression Questionnaire (AQ) and a peer‐report version of the AQ (AQ‐P). The results (from a sample of 77 men aged 19 to 55 years) showed agreement between the two versions, thus providing evidence for the congruent validity of the AQ‐P, and good internal consistency was shown for the subscales of the AQ and AQ‐P. The second study involved the development, piloting, and validation of a vignette‐based assessment of aggressive behavior, the Aggressive Provocation Questionnaire. The third concerned the use of the finalised Aggressive Provocation Questionnaire in a sample of 130 men (aged 17 to 54 years). The results show that prior self‐reported aggression (measured by the AQ) predicted responses to provoking scenarios. Younger men (< 28 years) showed an association between physical aggression and the aggressive action scale (of the Aggressive Provocation Questionnaire) in response to provoking scenarios. Older men (> 28 years) showed an association between physical aggression and the assertive action scale. The findings are discussed in relation to aggression measurement and changes in aggression with age. Aggr. Behav. 27:79–101, 2001. © 2001 Wiley‐Liss, Inc.     

Diverging Perceptions of Personal Moral Values and the Values of One's Religious Group

A popular notion in many religions is that less pious individuals are also less moral. We sought to test the self-described moral values of religious and nonreligious individuals under the framework of Moral Foundations Theory. In Study 1, we found that atheists differ from Christians in some moral domains. We also found evidence that Christians’ self-ratings are consistently lower than what they perceive to be the moral values of other Christians. This finding contradicts previous findings that suggest that Christians may inflate their positive characteristics relative to their peers in other domains. In Studies 2 and 3, we tested several alternative explanations for this finding. Preliminary evidence suggests that Christians rate their moral values lower in comparison to Christian exemplars such as religious leaders, and not from a sense of humility. In contrast, atheists may not have exemplars for such a comparison.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.