Testing the properties of the triarchic model of psychopathy in a community sample: Self‐reported trait aggression and drug consumption associations

The triarchic model of psychopathy encompasses different conceptions of psychopathic personality characterized by three phenotypic components: boldness, disinhibition, and meanness. Psychopathy is a complex construct at both emotional and behavioral level. The aim of this study was to determine the core elements of psychopathic personality in a community sample and analyze the relation between these elements and other personality traits such as aggression, and certain specific behavioral manifestations such as substance use. The study sample comprised 1,159 participants aged between 17 and 74 years, who were administered the Triarchic Psychopathy Questionnaire, the Impulsive‐Premeditated Aggression Scale, and the Aggression Questionnaire. The results show that the constructs of meanness and disinhibition are more highly associated with different forms of both impulsive and premeditated aggression. Furthermore, men scored higher on all three components of the triarchic model compared to women. Finally, higher substance use (tobacco and drugs) was associated with higher scores in meanness, boldness, and disinhibition. These findings demonstrate the importance of assessing psychopathy in a community sample, and the detection of possible risk factors for the disorder.     

Derived false memories using a respondent‐type (ReT) procedure

The present investigation used a respondent‐type (ReT) training procedure to generate derived false memories. A one‐to‐many ReT training procedure was implemented in order to establish two stimulus equivalence classes, each consisting of one shape and 24 random words (i.e., Class 1 and Class 2). A partial test for stimulus equivalence with a subset of stimuli from each class followed. Failing an equivalence test resulted in additional ReT training and equivalence testing on new subsets of stimuli. After passing an equivalence test, participants were presented with 12 study‐list words from Class 1 for memorization, followed by a distraction task. Finally, free recall and recognition tests for the study‐list words were implemented. False recall and false recognition were more frequent for nonstudied Class 1 words than for nonstudied Class 2 words. These derived false‐memory effects were more pronounced among those participants exhibiting more training and testing cycles and higher accuracy on stimulus equivalence tests. Furthermore, false recall and false remembering of nonstudied Class 1 words were more frequent for words that had been equivalence‐tested than for words that had not been equivalence‐tested. These results show how responses to contiguous stimuli could produce derived false memories and also highlight the role played by the equivalence test in increasing their emergence.     

Sharing a multicultural course design for a marriage and family therapy programme: one perspective

The marriage and family therapy (MFT) field has made tremendous progress in acknowledging the importance of multicultural training. Nevertheless, multiculturally committed MFT trainers still struggle with issues of multicultural course design and delivery. In a subject so controversial and which requires a great deal of experience and skills to teach, little has been done in terms of sharing different multicultural course designs and working towards their implementation in MFT programmes. This paper presents a prototype curriculum of an introductory course in multiculturism in counselling for marriage and family therapy students with the overall goal of making trainees more multiculturally aware. It includes a few examples of strategies designed to aid the continuing infusion of multiculturalism into MFT programmes.     

Doing the best you can: a study of values in a group of nun educators

A group of experienced and well‐qualified nun educators were interviewed regarding their experiences and values. A recurrent phrase occurring in the interviews was ‘Doing the best you can’. This phrase served to both justify and anticipate statements. A questionnaire was constructed to encourage elaboration of the phrase and to detect differentiated responses regarding self and pupil. The questionnaire was administered to a larger group including the original participants. Their responses to the questionnaire yielded eight underlying values. The values were employed somewhat differently with regard to self and pupils. The values were consistent with the core values of the order. The values did not relate particularly to putative female organizational values. The mixed method employed facilitates an in‐depth analysis of discourse to elicit values and other underlying constructs.     

The Relationship between Workplace Status and Workplace Religious Expression

A growing body of literature explores religious expression in workplaces, but comparatively little research examines how religious expression might be shaped by inequality in workplace status. We hypothesize that perceived work autonomy and socioeconomic status (SES) both function as mediating links between organizational status and religious expression. Drawing on a sample of employed adults from a nationally-representative survey in the United States (n = 8611), we examine three modes of religious expression at work: displaying faith, feeling comfortable talking about faith, and expressing views when observing unfair work practices that conflict with faith. Results revealed that workers at the bottom of their organizations express their religiosity less than those at the top. Religious expression in the workplace is thus not simply a reflection of individual religiosity or religious identity, but also workplace power. Although perceived work autonomy mediated the relationship, SES buffered the relationship. Findings have important implications for workplace policy.     

Narrating and Navigating Authorities: Evangelical and Mainline Protestant Interpretations of the Bible and Science

Research on the way Protestants interpret the Bible in relationship to science has tended to focus on biblical literalists; less research, however, has examined the heterogeneity of how nonliteralists interpret the Bible. Utilizing data from semi‐structured interviews with 77 evangelical and mainline Protestants who attend high‐SES congregations, we find that members of both groups draw on similar interpretation strategies in discussing the Bible and evolution. Both eschew literal interpretations of the Bible, demarcate boundaries between the Bible and science, and subsume evolution under broader theological beliefs. Mainline Protestants and evangelicals differ in the way they interpret miracles, with mainline Protestants revealing more openness to scientific and social interpretations of the Bible's miracles, while evangelicals emphasize God's authority over nature. Findings show that different strategies are evoked depending on the issue discussed, revealing implications for a deeper understanding of the way different traditions provide resources for interpreting the Bible and its relationship to scientific issues. Finally, findings contribute to a more robust knowledge of boundary work between the Bible and science as institutional and epistemic authorities.