Emotion and narrative fiction: Interactive influences before,during, and after reading

Emotions are central to the experience of literary narrative fiction. Affect and mood can influence what book people choose, based partly on whether their goal is to change or maintain their current emotional state. Once having chosen a book, the narrative itself acts to evoke and transform emotions, both directly through the events and characters depicted and through the cueing of emotionally valenced memories. Once evoked by the story, these emotions can in turn influence a person's experience of the narrative. Lastly, emotions experienced during reading may have consequences after closing the covers of a book. This article reviews the current state of empirical research for each of these stages, providing a snapshot of what is known about the interaction between emotions and literary narrative fiction. With this, we can begin to sketch the outlines of what remains to be discovered.     

Intelligence,Dominance, Masculinity,and Self-Monitoring: Predicting Leadership Emergence in a Military Setting

Organizations today place great emphasis on the selection of their managerial and supervisory personnel. Consequently, the need to develop strong predictors of leadership for use in selection tests is immense. Theoretically and historically, intelligence, dominance, masculinity-femininity, and self-monitoring have been strong indicators of leadership. Accordingly, biographical questionnaires and personality inventories were administered to 1137 Air Force officers attending Squadron Officer School to determine their levels of intelligence, dominance, femininity, masculinity, and self-monitoring. These traits and individual difference variables were then used in a discriminant analysis to predict the subject's classification into one of four leadership categories. Analyses showed differences between leaders and nonleaders for intelligence, dominance, and femininity, but not for self-monitoring. However, a discriminant analysis and associated cross-validation resulted in no predictive capability. A possible reason for the lack of classification capability was the uniqueness of the military sample. Since military individuals seem to share very common experiences and beliefs, the sample appeared to be quite homogeneous, making differences between leaders and nonleaders extremely difficult to detect. Future studies should address this potential problem.     

Reasons-responsiveness and degrees of responsibility

Ordinarily, we take moral responsibility to come in degrees. Despite this commonplace, theories of moral responsibility have focused on the minimum threshold conditions under which agents are morally responsible. But this cannot account for our practices of holding agents to be more or less responsible. In this paper we remedy this omission. More specifically, we extend an account of reasons-responsiveness due to John Martin Fischer and Mark Ravizza according to which an agent is morally responsible only if she is appropriately receptive to and reactive to reasons for action. Building on this, we claim that the degree to which an agent is responsible will depend on the degree to which she is able to recognize and react to reasons. To analyze this, we appeal to relations of comparative similarity between possible worlds, arguing that the degree to which an agent is reasons-reactive depends on the nearest possible world in which given sufficient reason to do otherwise, she does so. Similarly, we argue that the degree to which an agent is reasons-receptive will depend on the intelligibility of her patterned recognition of reasons. By extending an account of reasons-responsiveness in these ways, we are able to rationalize our practice of judging people to be more or less responsible.     

Reason claims and contrastivism about reasons

Contrastivism about reasons is the view that ‘reason’ expresses a relation with an argument place for a set of alternatives. This is in opposition to a more traditional theory on which reasons are reasons for things simpliciter. I argue that contrastivism provides a solution to a puzzle involving reason claims that explicitly employ ‘rather than’. Contrastivism solves the puzzle by allowing that some fact might be a reason for an action out of one set of alternatives without being a reason for that action out of a different set of alternatives.     

A Psychometric Evaluation of the Approach and Avoidance of Alcohol Questionnaire Among Alcohol-Dependent Patients Attending Residential Treatment

Despite research suggesting that alcohol-dependent individuals have both craving and avoidant tendencies for alcohol, few studies have measured self-report tendencies using the Approach and Avoidance of Alcohol Questionnaire (AAAQ). The goal of this study was to examine the psychometric properties of the AAAQ using a sample of adults receiving 12 step-based residential treatment for alcohol dependence. As part of a larger study, 100 adults receiving residential treatment completed the AAAQ and several other assessments shortly after treatment admission. Analyses of the AAAQ examined its factor structure, internal consistency, and convergent and predictive validity. A maximum likelihood estimation factor analysis using oblique rotation produced 3 factors accounting for 69 % of the variance. A confirmatory factor analysis suggested that the 3-factor model was a moderate fit for data from a second sample of patients. Internal consistency was fairly high and convergent validity was demonstrated by relationships with another scale of alcohol craving, time since last drink, and quantity and frequency of pre-treatment alcohol use. Regarding predictive validity, the level of approach tendencies on the AAAQ was significantly related to abstinence status during the first 6 months following treatment. Avoidance level was not related to abstinence. The results largely replicated past studies utilizing outpatient samples and suggest that the AAAQ shows promise as a psychometrically sound, internally reliable self-report craving measure for individuals with alcohol dependence.     

The Relation of Parent and Child Gender to Parental Tolerance of Child Disruptive Behaviors

Parental tolerance has been defined as the degree to which a parent tends to be annoyed by his or her child’s disruptive behavior. The purpose of the current study is to examine the relation of both parent and child gender to parental tolerance of child disruptive behaviors. Participants were 150 parents with 3–6 year-old at-risk children (47.5 % girls) who sought help with parenting of their child’s oppositional defiant behaviors. Tolerance was measured by the difference between parent ratings of intensity on 36 disruptive behaviors and whether each behavior was identified as a problem (resulting in a score of either high, expected, or low tolerance). A 2 (child gender) by 2 (parent gender) analysis of variance was conducted on the tolerance score. A significant interaction between child and parent gender emerged: Mothers were equally tolerant of boys’ and girls’ oppositional defiant behavior but fathers were more tolerant of boys’ than girls’ oppositional behavior. Exploratory analyses suggested that this interaction may be qualified by clinical status of the child. Implications and future directions are discussed.     

Mindfulness-based stress reduction among Emirati Muslim women

Explorations of mindfulness-based psychotherapeutic approaches are relatively scarce outside of Europe and North America. This study examined the effectiveness and the religio-cultural appropriateness/acceptability of a Mindfulness-based Stress Reduction (MBSR) programme among Muslim citizens of the United Arab Emirates. Emirati college women (N?=?12) were enrolled in an eight-week, group-based, MBSR programme. After completing the programme, participants attended a focus group exploring their perceptions of MBSR, with a particular emphasis on exploring the cultural appropriateness of this approach. The MBSR programme was favourably evaluated, and not in any way deemed antithetical towards the participants' own theistic or cultural traditions. The results are discussed with reference to identifying bridging concepts to help better contextualise MBSR for people who spontaneously couch their experiences in religious themes, or who explicitly express a desire for faith-affiliated interventions.