Is gratitude an alternative to materialism?

Materialistic strivings have been implicated as a cause of unhappiness. Gratitude, on the other hand – both in its manifestations as a chronic affective trait and as a more temporary emotional experience – may be a cause of happiness. In the present paper we review the empirical research on the relationships among materialism, gratitude, and well-being. We present new correlational data on the gratitude–materialism relationship and propose that gratitude may have the potential to reduce materialistic strivings and consequently diminish the negative effects of materialistic strivings on psychological well-being. We conclude with some recommendations for future research on the relationships among gratitude, materialism, and well-being.     

Peer Victimization in Youth with Tourette’s Syndrome and Chronic Tic Disorder: Relations with Tic Severity and Internalizing Symptoms

The present study analyzed rates of peer victimization in children with a chronic tic disorder as compared to children with type 1 diabetes and healthy controls. The associations among peer victimization, tic symptom severity, and psychological symptoms, as well as the potential mediating relationship between peer victimization, tic severity, and child internalizing symptoms, were also explored. Children with tics displayed higher rates of peer victimization than control groups, and peer victimization in children with tics was positively correlated with tic symptom severity, loneliness, anxiety symptoms, and parent report of child internalizing symptoms. Results also supported the hypothesis that peer victimization mediates the relationship between tic symptom severity and loneliness. Findings highlight the importance of the assessment and treatment of psychosocial variables in children with chronic tic disorders, including social functioning and peer relationships.     

The bimodal bilingual brain: effects of sign language experience

Bimodal bilinguals are hearing individuals who know both a signed and a spoken language. Effects of bimodal bilingualism on behavior and brain organization are reviewed, and an fMRI investigation of the recognition of facial expressions by ASL-English bilinguals is reported. The fMRI results reveal separate effects of sign language and spoken language experience on activation patterns within the superior temporal sulcus. In addition, the strong left-lateralized activation for facial expression recognition previously observed for deaf signers was not observed for hearing signers. We conclude that both sign language experience and deafness can affect the neural organization for recognizing facial expressions, and we argue that bimodal bilinguals provide a unique window into the neurocognitive changes that occur with the acquisition of two languages.     

Parents’ and Children’s Religiosity and Child Behavioral Adjustment Among Maltreated and Nonmaltreated Children

We investigated the role of parents’ and children’s religiosity in behavioral adjustment among maltreated and nonmaltreated children. Data were collected on 170 maltreated and 159 nonmaltreated children from low-income families (mean age = 10 years). We performed dyadic data analyses to examine unique contributions of parents’ and children’s religiosity and their interaction to predicting child internalizing and externalizing symptomatology. A four group structural equation modeling was used to test whether the structural relations among religiosity predictors and child outcomes differed by child maltreatment status and child gender. We found evidence of parent-child religiosity interaction suggesting that (1) parents’ frequent church attendance was related to lower levels of internalizing symptomatology among nonmaltreated children with low church attendance and (2) parents’ importance of faith was associated with lower levels of internalizing and externalizing symptomatology among nonmaltreated children with low faith. The results suggest that independent effects of parents’ religiosity varied depending on children’s religiosity and parent-child relationship.     

Engaged Lifestyle, Personality, and Mental Status Among Centenarians

This study assessed engaged lifestyle activities (e.g., volunteering, traveling, and public speaking) for centenarians of the Georgia Centenarian Study. A total of 285 centenarians and near-centenarians (i.e., 98 years and older) and their proxy informants participated in this study. The Mini-Mental Status Examination (MMSE) was assessed for all centenarians, and proxy informants reported on lifestyle activities and personality traits of the centenarians. Results suggested that participants who had volunteered, traveled, and those who had given public talks and balanced their checkbooks were more likely to show relatively high mental status scores (i.e., MMSE > 17). Personality traits were found to be moderators in the relationship between engaged lifestyle and mental status: Participants with high levels of Emotional Stability, Extraversion, Openness, and Conscientiousness and with high levels of engaged lifestyle were more likely to show relatively high mental status scores (i.e., MMSE > 17), whereas participants with low levels of Emotional Stability, Extraversion, Openness, Agreeableness, and Conscientiousness and with low levels of engaged lifestyle were more likely to show relatively low mental status scores (i.e., MMSE < 18). The results suggest that engaged lifestyle, particularly in combination with personality traits, plays an important role in the level of cognitive functioning among oldest old adults.     

Theism, Dualism, and the Scientific Image of Humanity

Recently, some philosophers of religion have suggested that a reduction of the classical image of humanity may jeopardize classical theism. To obstruct reductionism, some theologians have argued for dualism on the basis of the argument of consciousness. In this essay, I argue that even consciousness must be considered a brain-based phenomenon. This does not commit one to reductionism, however. Nonreductive physicalism appears to offer a promising alternative to either dualism or reductionism, without necessarily compromising more traditional views of humanity. I do suggest that a modification of the classical image of God may be inevitable.     

Forgiveness: Who Does It and How Do They Do It?

Forgiveness is a suite of prosocial motivational changes that occurs after a person has incurred a transgression. People who are inclined to forgive their transgressors tend to be more agreeable, more emotionally stable, and, some research suggests, more spiritually or religiously inclined than people who do not tend to forgive their transgressors. Several psychological processes appear to foster or inhibit forgiveness. These processes include empathy for the transgressor, generous attributions and appraisals regarding the transgression and transgressor, and rumination about the transgression. Interpreting these findings in light of modern trait theory would help to create a more unified understanding of how personality might influence forgiveness.     

Divergence between community psychologists in academic and nonacademic settings: A closer look at the implications

The ecological principle of interdependence has been a guiding theme in our research and conceptualization. For the development of community psychology, academic and applied interest and networks must be integrated in ways which value the views and resources of both groups. This is the focus of Kelly's (1984) remarks. The dynamic interplay of ideas, data, and practices is likely to facilitate the collaboration between researchers and setting inhabitants which Trickett (1984) describes as the distinctive quality of community psychology. Common pathways of information exchange, joint responsibility for training future members of the field, and mutually enhancing role relationships are needed. Current channels of communication provide little ease of access or incentives for participation by psychologists in nonacademic settings. It thus becomes the reponsibility of all concerned community psychologists to use their organizational skills to redress this harmful imbalance (Kelly, 1984). For this to occur, however, we must take the initial steps of frankly recognizing differences in our folkways and organizational constraints, while also emphasizing our common values and assets. The largest threat to the field is external constraints from university and clinical service settings on the work that represents community psychology (Elias et al., 1984). If we are dividedor uninformed in the face of these environmental presses, we will never create the adaptive niche that community psychology needs to survive.