Gaze avoidance: Personality and social judgments of people who avoid direct face-to-face contact

Some people maintain direct, face-to-face contact during interaction, whereas others avert their gaze or turn their face while interacting. Research on individual differences in gaze avoidance, while sparse, falls into two areas. One concerns the personality and psychopathology correlates of gaze aversion, and the other concerns social judgments made of people who avert their gaze during interaction. The findings generally show that gaze aversion is associated with unfavorable traits (shyness, social anxiety, risk for schizophrenia) and negative social evaluations (gaze averse people are rated as more deceptive and less sincere). The present study took advantage of an archival data set that contained facial photographs from which gaze avoidance could be scored. The correlates of gaze avoidance were different for men and women. Gaze avoidant men tended to be emotionally inhibited and overcontrolled, and reported a high incidence of various psychosomatic and physical symptoms. Gaze avoidant women, on the other hand, were high on measures of psychopathy, hysteria, and traditional femininity, they tended to have fewer physical symptoms. Gaze avoidant women were also viewed by others in a negative light (as being disagreeable, unconscientious, unattractive, and even somewhat lower on intelligence). In males, none of the social judgment variables correlated significantly with gaze avoidance. Results are discussed in terms of sex differences in the meaning and communicative function of this non-verbal social behavior.     

Compassion: An east‐west comparison

Compassion is an emotion that occupies a central position in Mahāyāna Buddhist philosophy while it is often a neglected subject in contemporary western philosophy. This essay is a comparison between an Eastern view of compassion based upon Mahāyāna Buddhist perspectives and a western view of the same emotion. Certain principles found in Mahāyāna Buddhist philosophy such as the Bodhisattva Ideal, and suffering (dukkha) to name two, are explored for the information they contain about compassion. An essay by Lawrence Blum is taken as representative of a Western view (but not exclusively) and it is analyzed for its shortcomings in light of the Buddhist view. The conclusion briefly describes the value of understanding an eastern view on compassion as a means of filling the void one finds in western medical ethics discourse which focuses so heavily, and redundantly, upon issues such as patient autonomy and paternalism.     

Disputing clients' irrational beliefs

This paper describes and illustrates a conceptual framework developed to assist novice REBT therapists with enlarging their disputational repertoire. First, four disputational strategies are described and illustrated. Then four disputational styles of presenting the strategies to the client are also described and illustrated. Then the disputational strategies and the disputational styles are combined within a conceptual framework to assist the developing REBT therapist in generating a variety of disputes for a single IB. Finally, the conceptual framework is applied to the IB of the case of Karen from Dryden and Digiuseppe'sPrimer on Rational Emotive Therapy to yield thirty-two separate disputes (sixteen disputes for the premise of the IB, and sixteen disputes for the derivative) of the IB.     

Personality and susceptibility to positive and negative emotional states

Gray's (1981) theory suggests that extraverts and neurotics are differentially sensitive to stimuli that generate positive and negative affect, respectively. From this theory it was hypothesized that efficacy of a standard positive-affect induction would be more strongly related to extraversion than to neuroticism scores, whereas efficacy of a standard negative-affect induction would be more strongly related to neuroticism scores. Positive and negative affect was manipulated in a controlled setting, and the effectiveness of the mood induction was assessed using standard mood adjective rating scales. Results are consistent with the hypothesis that neurotic Ss (compared with stable Ss) show heightened emotional reactivity to the negative-mood induction, whereas extraverts (compared with intraverts) show heightened emotional reactivity to the positive-mood induction. Results corroborate and extend previous findings.     

A faith for all seasons

A FAITH FOR ALL SEASONS:ISLAM AND WESTERN MODERNITY. By Shabbir Akhtar. London: Bellew Publishing, 1990. 251pp. Hb. £25.00. ISBN 0–947792–41–4.     

Bibliography of literature pertaining to the onset,development, and treatment of stuttering during the preschool years

This bibliography consists of clinical, experimental, and theoretical papers pertaining to the onset, development, and treatment of stuttering in children five- years old and younger. It is a downward extension of Silverman, F.H., Bibliography of literature pertaining to stuttering in elementary-school children, Journal of Fluency Disorders, 1978, 3, 87–102.     

“Honey,Won't You Please Stay Home”

The mass return to campus by the mature woman has become commonplace at colleges and universities across the country. According to the Bureau of the Census, almost 800,000 adults 35 years of age and over were enrolled in or attending college in October 1972 and “over half (53 percent) were women” (Young 1973, p. 39), the overwhelming majority of whom were going to college part-time. Many of these women find that their decision to return to school after an extended interruption of their formal education is both serious and significant, changing not only their own values, perceptions, and self-images but also giving rise to stress and change in their relationships with their families. The 1973 report of the National Advisory Council on Extension and Continuing Education concludes with the statement, “Perhaps most importantly, continuing education programs for women have revitalized the idea that the most important kind of learning results in changes in life styles and in self-image and often requires long and difficult struggle” (Mulligan 1973, p. 17). These changes and the consequent long and difficult struggle often prove to be disturbing, disrupting, disabling, or even disastrous.