Racial identity and self-esteem among black Brazilian men: race matters in Brazil too!

The contribution of J. E. Helms's (1990) people of color racial identity model to the collective and individual self-esteem of Black Brazilian men (N = 203) was explored. The relationships between racial identity attitudes and other racial constructs such as skin color, racial group self-designation, and racial mistrust were also examined. Hierarchical regression analyses revealed that the set of racial identity attitudes (conformity, dissonance, resistance, and internalization) was significant in predicting self-esteem (collective and individual). Results from a multivariate analysis of variance showed an effect for skin color on racial attitudes. In addition, racial identity was significantly related to mistrust of Whites by Black Brazilian men. The implications of these findings are discussed in the context of racial relations in Brazil.     

Interpreting references to group membership in context: feelings about intergroup contact depending on who says what to whom

Contact research often manipulates the salience of group membership, with little consideration of how such manipulations affect feelings toward intergroup contact, and how contextual features may moderate its effects. We propose that feelings toward intergroup contact may not depend solely on the degree to which group membership appears to be salient, but on how references to group membership are interpreted in the intergroup context. Two experimental studies examined how references to group membership may be interpreted differently depending on their source (ingroup or outgroup) and the recipient (minority or majority), and how these interpretations predict feelings toward cross‐group interactions. In Study 1, references to group membership were interpreted more negatively from an outgroup source among majority participants, yet a reverse pattern was observed for minority participants. Similar effects were obtained in Study 2, yet participants tended to respond negatively when an outgroup member referred specifically to their group. Moreover, feelings about cross‐group interactions were predicted only (Study 1) and strongly (Study 2) by the degree to which outgroup members' references were interpreted negatively, beyond what was predicted by participants' general awareness of group membership. Implications of these findings for future research on contact and salience are discussed. Copyright © 2006 John Wiley & Sons, Ltd.     

Doing the opposite to what another person is doing

The three studies presented here aim to contribute to a better understanding of the role of the coordinate system of a person's body and of the environment in spatial organization underlying the recognition and production of gestures. The paper introduces a new approach by investigating what people consider to be opposite gestures in addition to identical gestures.     

Do Social Relationships Buffer the Effects of Widowhood? A Prospective Study of Adaptation to the Loss of a Spouse

The idea that strong social relationships can buffer the negative effects of stress on well‐being has received much attention in existing literature. However, previous studies have used less than ideal research designs to test this hypothesis, making it difficult to draw firm conclusions regarding the buffering effects of social support. In this study, we examined the buffering hypothesis in the context of reaction and adaptation to widowhood in three large longitudinal datasets. We tested whether social relationships moderated reaction and adaptation to widowhood in samples of people who experienced loss of a spouse from three longitudinal datasets of nationally representative samples from Germany (N = 1,195), Great Britain (N = 562), and Australia (N = 298). We found no evidence that social relationships established before widowhood buffered either reaction or adaptation to the death of one's spouse. Similarly, social relationships that were in place during the first year of widowhood did not help widows and widowers recover from this difficult event. Social relationships acquired prior to widowhood, or those available in early stages of widowhood, do not appear to explain individual differences in adaptation to loss.     

Is burnout solely job‐related? A critical comment

Within the field‐dominating, multidimensional theory of burnout, burnout is viewed as a work‐specific condition. As a consequence, the burnout syndrome cannot be investigated outside of the occupational domain. In the present paper, this restrictive view of burnout's scope is criticized and a rationale to decide between a work‐specific and a generic approach to burnout is presented. First, the idea that a multidimensional conception of burnout implies a work‐restricted scope is deconstructed. Second, it is shown that the burnout phenomenon cannot be confined to work because chronic, unresolvable stress – the putative cause of burnout – is not limited to work. In support of an integrative view of health, it is concluded that the field‐dominating, multidimensional theory of burnout should abandon as groundless the idea that burnout is a specifically job‐related phenomenon and define burnout as a multi‐domain syndrome. The shift from a work‐specific to a generic approach would allow both finer analysis and wider synthesis in research on chronic stress and burnout.     

What fits into a mirror: Naïve beliefs about the field of view

Research on na?ve physics and na?ve optics have shown that people hold surprising beliefs about everyday phenomena that are in contrast with what they see. In this article, we investigated what adults expect to be the field of view of a mirror from various viewpoints. The studies presented here confirm that humans have difficulty dealing with the role of the viewpoint in reflections and consistently prove that predictions are dominated by two patterns and a frontal bias. The majority of adults correctly predict that, from a central viewpoint, the space reflected in a mirror expands beyond the orthogonal projections to both its edges. For eccentric viewpoints, half of the participants expected a different (correct) behavior, while the other half also predicted, in this case, expansion at both edges. This means that, contrary to what happens in reality, they expected the mirror to show the space that is orthogonally in front of it and also beyond it, whatever the position of the observer (frontal bias). The error also persisted after the observation of a real reflection. However, this was not found to be true with windows. Performance improved when participants were asked to recognize the correct answer out of a series of alternatives (in this condition, only a quantitative error persisted). In both tasks (production and recognition of the correct response), people relied on imagination or memory and not on the application of the optical rule that angle of reflection equals the angle of incidence. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Dicing with Saul Kripke

Everyone knows what David Lewis’ possible worlds are, what role they play in his account of possibility and necessity, and Saul Kripke’s criticisms. But what, instead, are Kripke’s possible worlds, and what role do they play in his account of possibility and necessity? The answers are not so obvious. Recently, it has even been claimed that, contrary to what is standardly assumed, Kripke’s approach to modality has not always been consistently metaphysical. In particular, an interpretation of the famous passage in the preface to Naming and Necessity with Kripke’s discussion of the dice example has been put forward, according to which he purports there to clarify the modal notions in terms of that of possible world, model-theoretically construed, in a way which is reminiscent of Carnap’s. In this paper, I shall point out some internal difficulties of this interpretation, and offer a different one, according to which in the dice passage Kripke is trying, consistently with his metaphysical approach, to legitimize the technically useful notion of possible world starting from modal notions, to be accounted for in another way (arguably, in an essentialistic framework). My final goal, however, will be philosophical elucidation rather than mere exegesis. Indeed, I am interested in shedding some light on what possible worlds might possibly be, if something like Kripke’s metaphysical approach is on the right track.