Interaction Between the Parenting Alliance and Parent–Child Activities in a Clinic-Referred Sample of 2 to 18-year-olds

Several decades of research have demonstrated a link between marital, parenting, and child domains. The present study examined the nature of these links by testing the moderating effect of the parent–child relationship on the association between the parenting alliance and internalizing and externalizing problems in 324 dual-parent families of 2-to-18-year-old clinic-referred youth. Findings indicated that positive parent–child activities directly related to children’s internalizing and externalizing problems, and modified the nature of the association between the parenting alliance and internalizing problems in families of 6-to-10-year-olds. Interestingly, in families where parents engaged in fewer positive activities with their children, a strong parenting alliance actually related to greater child internalizing problems. Findings support the importance of understanding the interaction between the marital and child domains in order to effectively intervene with families of children experiencing behavior problems.     

White Supremacy as an affective milieu

Some critical philosophers of race have argued that whiteness can be understood as a technology of affect and that white supremacy is comprised partly of unconscious habits that result in racialized perception. In an effort to deepen our understanding of the affective and bodily dimensions of white supremacy and the ways in which affective habits are socially produced, I look to insights from situated affectivity. Theorists in this field maintain that affective experience is not simply a matter of felt inner states, but rather socially and environmentally embedded and fundamentally relational. Jan Slaby presents the concept of an ‘affective arrangement’ as a way to approach affectivity in terms of relational dynamics unfolding within a particular setting. Applying this concept to the societal level, Paul Schuetze introduces the notion of ‘affective milieu.’ I argue that these notions of ‘affective arrangement’ and ‘affective milieu,’ together with an organicist account of habit, can help to illuminate the workings of white supremacy in the United States. My proposed account highlights the extent to which white supremacy is an affective, bodily phenomenon and how racist habits are formed over the course of learning and ongoing affective engagement, in the context of various social settings. Crucially, these affective habits are fully bound up with habits of appraisal, interpretation, and judgment, and therefore inseparable from how subjects come to see and understand their world.

     

The Role of Relational Contextual Cues versus Relational Coherence Indicators as Response Options on the Implicit Relational Assessment Procedure

The Psychological Record - Recent research has indicated that the results of the implicit relational assessment procedure (IRAP) may be affected by certain facets of the measure. The current...     

The Interaction Between Self-Regulation Deficits and Negative Problem Orientation Exacerbates Depressive,but not ADHD Symptoms

Journal of Rational-Emotive & Cognitive-Behavior Therapy - Self-regulation (SR) and negative problem orientation (NPO) have well-established, independent connections to psychopathology. Despite...     

Paternal Positivity and Child Mental Health: A Meta-Analysis

Journal of Child and Family Studies - Children whose mothers display more positivity during interactions tend to have better mental health. Some studies investigating associations between...     

Dimensions of Religiousness and Spirituality as Predictors of Well-Being in Advanced Chronic Heart Failure Patients

We examined relationships between seven dimensions of religion/spirituality (RS) (forgiveness, daily spiritual experiences, belief in afterlife, religious identity, religious support, public practices, and positive RS coping) and three dimensions of well-being (physical, mental, and existential) in a sample of 111 patients with advanced chronic heart failure. Participants completed questionnaires at baseline and 3 months later. Results showed that fairly high levels of RS were reported on all seven dimensions. Furthermore, RS dimensions were differentially related to well-being. No aspect of RS was related to physical well-being, and only a few aspects were related to mental well-being. Forgiveness was related to less subsequent depression, while belief in afterlife was related to poorer mental health. All aspects of RS were related to at least one aspect of existential well-being. In particularly, daily spiritual experiences were linked with higher existential well-being and predicted less subsequent spiritual strain. These results are consistent with the view that in advanced disease, RS may not affect physical well-being but may have potent influences on other aspects of well-being, particularly existential aspects.     

Adolescent Conflict as a Developmental Process in the Prospective Pathway from Exposure to Interparental Violence to Dating Violence

Within a developmental psychopathology framework, the current study examined adolescent conflict (age 16) with families, best friends, and dating partners as mediators in the prospective pathway from exposure to interparental violence (EIPV) in early childhood (0–64 months) to dating violence perpetration and victimization in early adulthood (age 23). Adolescent conflict was predicted to partially mediate EIPV and dating violence with significant direct paths from EIPV to dating violence, given the extant literature on the salience of early childhood EIPV for later maladjustment. Participants (N?=?182; 99 males, 83 females; 67 % Caucasian, 11 % African-American, 18 % other, 4 % unreported) were drawn from a larger prospective study of high-risk mothers (aged 12–34 years) that followed their children from birth through adulthood. EIPV and adolescent conflict were rated from interviews with mothers and participants, and dating violence (physical perpetration and victimization) was assessed with the Conflict Tactics Scale. Path analyses showed that EIPV in early childhood (a) directly predicted dating violence perpetration in early adulthood and (b) predicted conflict with best friends, which in turn predicted dating violence perpetration. Although mediation of best friend conflict was not evident, indirect effects of EIPV to dating violence were found through externalizing behaviors in adolescence and life stress in early adulthood. Findings highlight that conflict with best friends is affected by EIPV and predicts dating violence, suggesting that it may be a promising target for relationship-based interventions for youth with EIPV histories. Furthermore, deleterious early experiences and contemporaneous risk factors are salient predictors of dating violence.     

Moral cognition,affect, and psychopathy

Few theorists would challenge the idea that affect and emotion directly influence decision-making and moral judgment. There is good reason to think that they also significantly assist in decision-making and judgment, and in fact are necessary for fully effective moral cognition. However, they are not sufficient. Deliberation and more reflective thought processes likewise play a crucial role, and in fact are inseparable from affective processes. I will argue that while the dual-process account of moral judgment set forth by Craigie (2011) has great merit, it fails to appreciate fully the extent to which affective and reflective processes are not only integrated, but also mutually interdependent. Evidence from psychopathy indicates that when reflective processes are not assisted adequately by what I will call ‘affective framing’, and moral cognition is of the “cooler,” less emotionally-informed variety, what results is not effective cognitive functioning, but rather psychopathology. My proposed account of affective framing aims to make sense of the way in which affect plays a strictly necessary and integral role not just in intuitive moral responses, but also in reflective moral judgments, so that moral cognition is accomplished by the joint operation of affective processes and reflective reasoning processes.