Affection deprivation is more aversive than excessive affection: A test of affection exchange theory

Affection exchange theory predicts that both excessive affection and affection deprivation are associated with poorer health, compared with receiving the level of affectionate communication that one desires. A similar yet-untested prediction is that affection deprivation is more aversive than excessive affection. This preregistered study tested both hypotheses on a battery of mental and physical health outcomes, including depression, loneliness, stress, physical pain, frequency of nightmares, and sleep quality, using a Census-matched sample of U.S. American adults (N = 827). As hypothesized, receiving the right amount of affection was associated with more health-supportive scores on all outcomes than either excessive or deficient affection. Similarly, excessive affection was associated with lower depression, loneliness, stress, and pain, and higher sleep quality, than affection deprivation.     

The myth of regaining control: Ostracism increases superstitious tendencies

Whether and how interpersonal experiences predispose people to show superstitious tendencies have been largely unexamined by past studies. By adopting a multimethod approach, three studies tested (a) whether ostracism increases superstitious tendencies through thwarted perceived control, (b) whether the dispositional need for closure moderates the effect of ostracism on superstitious tendencies and (c) whether restoring ostracized people's thwarted control weakens their superstitious tendencies. The results revealed that ostracized participants had higher superstitious tendencies than nonostracized participants did (Studies 1–3). Moreover, thwarted control mediated the effect of ostracism on superstitious tendencies (Study 2). In addition, the dispositional need for closure moderated the effect of ostracism on superstitious tendencies, such that the effect was stronger among participants with a high need for closure (Studies 1–2). Finally, restoring ostracized participants' perceived control weakened the effect of ostracism on superstitious tendencies (Study 3). Altogether, these findings feature the essential role of thwarted perceived control in understanding the link between ostracism and superstitious tendencies and the implication of control restoration in weakening the link. They also highlight the importance of dispositional characteristics in moderating people's responses to superstitions following ostracism and related forms of interpersonal maltreatment.     

JOB DEVELOPMENT FOR THE MENTALLY RESTORED PSYCHIATRIC PATIENT1

The experiences of the placement department of the Mental Health and Manpower Project have demonstrated that an effective team can be created to develop job opportunities for the mentally restored psychiatric patient. Composed of a vocational counselor and a placement counselor, the team is effective in securing meaningful employment and developing re-education programs in the community. While the vocational counselor provides the clinical information concerning the restored patient-client, the placement counselor serves as a more personnel oriented individual in finding the appropriate kind of employment position. The team points to the potential that the mental health center possesses in involving the general community in its programs.     

On the validity of scalp recordings of the auditory evoked potential

Simultaneous recording from scalp and cortical electrodes in unanesthetized and unrestrained cats revealed essentially no differences between the superficial and deep recordings of the auditory evoked responses. Human recordings taken under two conditions of muscular contraction contained no major differences from 30 to 300 msec after stimulus onset.     

Job Satisfaction Researches of 1964–65

This annual review of job satisfaction researches is the 23rd in a series and covers reports published in 1964–65 plus earlier studies not previously dealt with in this journal. The format—findings and conclusions, topics investigated, per cent dissatisfied, current emphases, and summaries of studies—has become standard in this series of articles.     

Lightness matching for different visual routes through a compound scene

Left and right halves of a visual display were covered with inducing fields (IFs) of different lightnesses. S’s monocular gaze moved over an irreversible route from a neutral Munsell target to a CO series through either the left- or right-side IFs. For the 16 Ss there were 8 different IFs, varying from light to dark. For each of three different gray targets Munsell CO choices varied directly with the lightness of the IFs through which the gaze was routed rather than with the lightness of the total presented display. A replication with modifications is also reported.     

Overt integrity tests versus personality-based measures of delinquency: An empirical comparis

Erratum

Overt integrity tests versus personality-based measures of delinquency: An empirical comparis     

The public good that does the public good: A new reading of Mohism

Mohism has long been misrepresented. Mo‐tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo‐tzu's way of benefit, basically borrowed Mo‐tzu's thesis: that the root cause of chaos is this lack of love—except Mencius renamed it the desire for personal benefit. Yet Mo‐tzu only championed ‘benefit’ to head off its opposite, ‘harm’, specifically the harm done by Confucians who with good intent (love) perpetuated rites that did people more harm than good. Mo‐tzu wanted his universal love to be the public good that would actually do the public good (i.e. benefit the collective). And he derived this from Confucius’ teaching of ‘Love (all) men’ and his Golden Rule: Render not what others would not desire. No man desires harm. As a critic of Confucian rites (especially the prolonged funeral), Mo‐tzu worked to replace the blind custom of rites with his rational measure of ‘rightness’: what is right must do good (i.e. benefit the intended recipient). It is not true that Mohists were ‘joyless’ ascetics; they would gladly celebrate a good harvest with wine and folk song—not expensive court music—with the people. Since Mohist discourse is ‘public’ (that is, accountable), it is also only proper that what is ‘right’ should be outer (means‐end efficacy) and not inner as Mencius would insist.