Triarchic Model of Psychopathy: A Brief Measure Among Detained Female Youths

The present study examined the psychometric properties of a brief measure of the Triarchic model of psychopathy based on the Youth Psychopathic Traits Inventory (YPI-Tri-S) among a forensic sample of detained female youth offenders (M = 16.41 years; SD = 1.19 years) from Portugal. Results supported the expected three-factor structure and cross-gender measurement invariance. The YPI-Tri-S showed good psychometric properties in terms of factor structure, internal consistency, convergent validity, discriminant validity, and criterion-related validity. Findings suggest that the YPI-Tri-S is a valid and reliable measure of the Triarchic model of psychopathy, which can be used to assess female juvenile offenders.     

Facial expressions as performances in mime

That facial expressions are universal emotion signals has been supported by observers agreeing on the emotion mimed by actors. We show that actors can mime a diverse range of states: emotions, cognitions, physical states, and actions. English, Hindi, and Malayalam speakers (N?=?1200) viewed 25 video clips and indicated the state conveyed. Within each language, at least 23 of the 25 clips were recognised above chance and base rate. Facial expressions of emotions are not special in their recognisability, and it is miming that may be the universal human ability.     

The everyday dynamics of rumination and worry: precipitant events and affective consequences

ABSTRACT

Rumination and worry are two perseverative, negatively valenced thought processes that characterise depressive and anxiety disorders. Despite significant research interest, little is known about the everyday precipitants and consequences of rumination and worry. Using an experience sampling methodology, we examined and compared rumination and worry with respect to their relations to daily events and affective experience. Participants diagnosed with Major Depressive Disorder (MDD), Generalized Anxiety Disorder (GAD), co-occurring MDD–GAD, or no diagnosis carried an electronic device for one week and reported on rumination, worry, significant events, positive affect (PA), and negative affect (NA). Across the clinical groups, occurrences of everyday events predicted subsequent increases in rumination, but not worry. Further, higher momentary levels of rumination, but not worry, predicted subsequent decreases in PA and increases in NA. Thus, in these clinical groups, rumination was more susceptible to daily events and produced stronger affective changes over time. We discuss implications for theory and clinical intervention.     

The relations between cognitive ability and personality: Convergent results across measures

Several studies have investigated the relations between cognitive ability and Big Five personality constructs. The present study extended previous research by (a) examining these relationships in large samples (total N = 120,014), (b) including several measures of cognitive ability and personality, (c) examining both domain and facet-level personality scores, (d) expanding the personality domains studied to include Machiavellianism, and (e) correcting the observed correlations for range restriction and reliability to provide a better statistical estimate of the relations between the cognitive and personality scores and constructs. Results were consistent with prior research showing a positive relationship between cognitive ability and Openness and negative relationships between cognitive ability and Neuroticism and Conscientiousness. Negative relations between cognitive ability and Extraversion and Agreeableness also were observed. Machiavellianism, not part of the Big Five was found to have a positive correlation with cognitive ability. Of particular interest was the finding that the relations between cognitive ability and personality were affected by the specific content of the cognitive and personality measures. Cognitive measures with verbal content were more strongly correlated with personality than were cognitive measures with math or nonverbal content for all of the samples. Also, there was considerable variability in the cognitive-personality correlations for the facets underlying each personality domain. The variability in correlations at the facet-level implies that cognitive-personality relationships at the domain-level will vary as a function of the specific content of the cognitive and personality measures. Overall, the results provide support for cognitive-personality association at the measurement level.     

Reducing behavioural risk factors for cancer: An affect regulation perspective

Nearly half of all cancer deaths are attributable to preventable causes, primarily unhealthy behaviours such as tobacco use, alcohol use and overeating. In this review, we argue that people engage in these behaviours, at least in part, as a means of regulating their affective states. To better understand why people engage in these behaviours and how researchers might design interventions to promote the selection of healthier methods for regulating affect, we propose a conceptual model of affect regulation. We synthesise research from both the stress and coping tradition as well as the emotion and emotion regulation tradition, two literatures that are not typically integrated. In so doing, we indicate where researchers have made headway in understanding these behaviours as affect regulation and note how our model could be used to structure future work in a way that would be particularly advantageous to cancer control efforts.     

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons

In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons (n?=?194) and former Mormons (n?=?109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM’s improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.     

On an Observer’s Reaction to Hearing of Someone Harming Him or Herself

Anthropological studies in India inspired the idea of a distinct domain of moral purity, but a precise characterization of that domain has been elusive. One proposal based on current theorizing in psychology is that prototypical purity violations are self-harming actions, which are perceived as disgusting and immoral whether done accidentally or intentionally. In three studies (Ns?=?400, 80, 132), we examined judgments of self-harming actions in two cultural groups—American and Indian. There was little support for the proposed characterization of the purity domain: Self-harms were slightly to modestly immoral for Indians and Americans. Both Indians and Americans found self-harms to be sad, not disgusting. And intentionality influenced how immoral and how sad the action was judged. Instead, the findings supported a view that all immorality, including those concerning self-harm, depends on perceived harm.     

Does ‘Ought’ Imply ‘Might’? How (not) to Resolve the Conflict between Act and Motive Utilitarianism

Utilitarianism has often been understood as a theory that concerns itself first and foremost with the rightness of actions; but many other things (e.g., moral rules, motives, laws, etc.) are also properly subject to moral evaluation, and utilitarians have long understood that the theory must be able to provide an account of these as well. In a landmark article from 1976, Robert Adams argues that traditional act utilitarianism faces a particular problem in this regard. He argues that a on a sensible utilitarian account of the rightness of an agent’s motives, right motives will sometimes conflict with right actions, leaving the theory internally incoherent. The puzzle Adams raises has received a good deal of attention but few proposed solutions. Fred Feldman, however, has offered a solution that seems to be gaining adherents. In this paper I argue that Feldman’s approach cannot succeed. At bottom, it relies on a version of the principle that ‘ought’ implies ‘can’—and subsequently an account of an agent’s alternatives—that is far too restrictive to be plausible. Despite the failure of this solution, however, I argue that the conflict Adams develops is not as theoretically troubling as he suggests. While traditional act utilitarianism may fail for other reasons, it will not fail due to the conflict between acts and motives.     

Living under threat: Mutual threat perception drives anti‐Muslim and anti‐Western hostility in the age of terrorism

This research demonstrates a common psychology of outgroup hostility driven by perceived intergroup threat among three groups and seven cultural contexts: non‐Muslim Westerners, Muslims in Western societies, and Muslims in the Middle East. In Study 1, symbolic, but not realistic and terroristic threats, predicted non‐Muslim Norwegians' intentions to join anti‐Islamic movements. In Study 2, symbolic and realistic, but not terroristic threat, predicted non‐Muslim Americans' willingness to persecute Muslims. In Studies 3 and 4, symbolic threat predicted support and behavioral intentions against the West among Swedish and Turkish Muslims. Finally, in Study 5, a comparison demonstrated that symbolic and realistic threats had the same effects on violent intentions among non‐Muslim and Muslim Danes, and Muslims in Afghanistan. Meta‐analysis showed that symbolic threat was most strongly associated with intergroup hostility. Across studies, participants with high religious group identification experienced higher levels of threat. Implications for intergroup research and prejudice reduction are discussed.