Comparison of the MMPI and MMPI-2 Among Job Applicants

The primary objective was to compare the MMPI-2 profiles for professional job applicants with corresponding profiles on the original MMPI. Male and female MMPI-2 profiles were also compared, and correlational and factor analyses were used to examine: A) Interscale correlations vis-à-vis item overlap, and B) The impact of K-corrections. The subjects were 82 auditor applicants, plus 212 sales and management applicants from an earlier study. The original MMPI was found to overpathologize applicant profiles. Male and female MMPI-2 profiles differed only on Mf. Scales L, K, and Hy formed a favorable cluster for job applicants, while F, Hs, Pt, Sc formed one unfavorable cluster—and D, Si a second. K-corrections consistently moved clinical scales in the direction of the favorable cluster.     

Bent passions: Heterosexual masculinity, pornography, and gay male identity

Gay male pornography, as an expression of gay male sexuality, identity and desire requires a set of assumptions and questions different than those used in interrogating heterosexual pornography. Drawing upon Linda Williams’ argument that heterosexual pornography creates utopias of sexual abundance, this paper examines the manner in which gay male pornography likewise creates sexual utopias that both express gay male desire but which also, at the same time, attempt to confront and resolve the conflict between such desire and the overarching dominant heterosexual sex system.     

Sacred texts

It seems indisputable that the way we define and classify texts influences the way we read texts. My concern is to develop methods for reading and understanding texts that are influenced by distinctions between the secular and the sacred, and then draw out some preliminary implications of these methods and distinctions for relationships between church and state in liberal democracies. Distinctions between sacred and secular texts can be tracked with the conjecture that a full textual reading of a sacred text requires a kind of interior commitment. I develop the conjecture, and then argue that this requirement increases the distance between scepticism and religious belief. The upshot of such distinctions and implications is that we cannot read sacred texts as sacred while maintaining the secular consciousness that defines liberal democracies. Acknowledging these textual differences between religion and politics lays to rest, permanently, the popular creed of exceptionalism, the belief that secular patterns of thought, grounded in compromise and toleration, can scan and comprehend religious beliefs from some impartial perspective.