The effects of rational and experiential information processing of expert testimony in death penalty cases

Past research examining the effects of actuarial and clinical expert testimony on defendants' dangerousness in Texas death penalty sentencing has found that jurors are more influenced by less scientific pure clinical expert testimony and less influenced by more scientific actuarial expert testimony (Krauss & Lee, 2003; Krauss & Sales, 2001). By applying cognitive-experiential self-theory (CEST) to juror decision-making, the present study was undertaken in an attempt to offer a theoretical rationale for these findings. Based on past CEST research, 163 mock jurors were either directed into a rational mode or experiential mode of processing. Consistent with CEST and inconsistent with previous research using the same stimulus materials, results demonstrate that jurors in a rational mode of processing more heavily weighted actuarial expert testimony in their dangerousness assessments, while those jurors in the experiential condition were more influenced by clinical expert testimony. The policy implications of these findings are discussed.     

Loudness adaptation: fact or artifact?

In the present study, the authors tested the hypothesis that contrast effects confound the Ipsilateral Comparison Paradigm (ICP). Bidirectional referents were used in which base tones of 50 or 70 dB alternated with referents of greater or lesser intensity in a 3.5-min listening period. The contrast hypothesis leads to the expectation that the bidirectional referents would produce opposing effects that should nullify time-based loudness changes in the common base tone. Contrary to that expectation, base-tone loudness declined significantly over time in the context of the bidirectional referents, and the loudness of the referents also declined significantly over time. Thus, the results of the study testified to the validity of the ICP as a contrast-free measure of broad-based loudness adaptation.     

The effect of self-attribute relevance on how self-esteem moderates attitude change in dissonance processes

An experiment was conducted to examine the conditions under which self-esteem operates as an expectancy, as a resource, or does not influence cognitive dissonance processes. Based on the self-standards model of dissonance (Stone & Cooper, 2001), it was predicted that following a high-choice counter-attitudinal behavior: (a) priming positive self-attributes that were relevant to the discrepant behavior would cause participants with high self-esteem to report more attitude change as compared to participants with low self-esteem, (b) priming positive self-attributes that were irrelevant to the behavior would cause participants with high self-esteem to report less attitude change as compared to participants with low self-esteem, and (c) priming neutral self-attributes would eliminate self-esteem moderation of attitude change. The results of the attitude change measure supported the predictions. The discussion explores different processes by which the accessibility of cognitions about the self mediate dissonance arousal and reduction.     

Faith versus practice: different bases for religiosity judgments by Jews and Protestants

Jewish tradition is focused much more on religious practice than on religious belief, whereas various denominations of Christianity focus about equally on religious practice and on faith. We explored whether this difference in dogma affects how Jews and Protestants judge religiosity. In Study 1, we showed that Jews and Protestants rated practice equally important in being religious, while Protestants rated belief more important than did Jews. In Study 2, Jewish participants' self‐rated religiosity was predicted by their extent of practice but not knowledge of Judaism or religious beliefs. In contrast, in Study 3, Protestants' self‐rated religiosity was predicted both by their extent of practice and belief, but not knowledge. In all, the results show that Jews and Protestants view the importance of practice in being religious similarly, but that belief is more important for Protestants. Copyright © 2002 John Wiley & Sons, Ltd.     

Rituals of Madness in the Practices of Place

While completing a PhD in literature with a focus on the practices of physical and linguistic spaces, I was also working and sleeping (on call) at a dilapidated house in a poorer part of Bristol in case I was needed by one of five paranoid or clinically psychotic residents. I gave out medication in the morning, then went home to study in a small rented room. I began to see ritual everywhere - in my professors' routines; my own habits; the behaviours of the mentally ill patients. This paper is the story of a number of madnesses and the problems with reading ritual performance in everything we do.     

Justice as a Family Value: How a Commitment to Fairness is Compatible with Love

Many discussions of love and the family treat issues of justice as something alien. On this view, concerns about whether one's family is internally just are in tension with the modes of interaction that are characteristic of loving families. In this essay, we challenge this widespread view. We argue that once justice becomes a shared family concern, its pursuit is compatible with loving familial relations. We examine four arguments for the thesis that a concern with justice is not at home within a loving family, and we explain why these arguments fail. We develop and defend an alternative conception of the justice‐oriented loving family, arguing that justice can—and, for the sake of justice, should—be seen as a family value.     

Use of Ifá as a Means of Addressing Mental Health Concerns Among African American Clients

African Americans underuse counseling services because of factors such as cultural mistrust, stigma, and culturally incongruent treatment interventions. As a result, this population relies on informal healing networks. The foundations of these networks have been outlined within the professional literature. However, limited attention has been given to the indigenous healing methods used by African Americans in lieu of counseling. This article explores the conceptual, diagnostic, and treatment strategies of the indigenous healing system, Yorùbá‐based Ifá.