Historical Legacies,Social Capital,and Women’s Decision-Making Power: Religion and Child Nutrition in Mozambique

Journal of Religion and Health - In sub-Saharan settings, parental religion may have important implications for children’s health and well-being. Using survey data from rural Mozambique, we...     

Nature,nurture, and capital punishment: How evidence of a genetic–environment interaction,future dangerousness,and deliberation affect sentencing decisions

Research has shown that the low‐activity MAOA genotype in conjunction with a history of childhood maltreatment increases the likelihood of violent behaviors. This genetic–environment (G × E) interaction has been introduced as mitigation during the sentencing phase of capital trials, yet there is scant data on its effectiveness. This study addressed that issue. In a factorial design that varied mitigating evidence offered by the defense [environmental (i.e., childhood maltreatment), genetic, G × E, or none] and the likelihood of the defendant's future dangerousness (low or high), 600 mock jurors read sentencing phase evidence in a capital murder trial, rendered individual verdicts, and half deliberated as members of a jury to decide a sentence of death or life imprisonment. The G × E evidence had little mitigating effect on sentencing preferences: participants who received the G × E evidence were no less likely to sentence the defendant to death than those who received evidence of childhood maltreatment or a control group that received neither genetic nor maltreatment evidence. Participants with evidence of a G × E interaction were more likely to sentence the defendant to death when there was a high risk of future dangerousness than when there was a low risk. Sentencing preferences were more lenient after deliberation than before. We discuss limitations and future directions.     

Uroborus: A Review of Jung's Thinking on the Nature of the Psyche and the Transformation of Libido

For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections.     

Measurement and Predictive Invariance of a Work–Life Boundary Measure Across Gender

Pervasive gender norms influence the way in which men and women create and experience work–life boundaries and work–life conflict, which may lead to differing conceptions of work–life boundary management. Measurement equivalence/invariance (ME/I) and predictive invariance analyses were conducted on the WorkLife Indicator^TM (WLI), a measure of work–life boundary management, to determine if men and women maintain similar conceptualizations of work–life boundary constructs and if work–life outcomes are predicted equally well by WLI scales across gender. Three of the five WLI scales exhibited ME/I; however, half of the WLI scale–criterion pairings failed to demonstrate predictive invariance. These results indicate that measurement and/or predictive invariance cannot be assumed when using work–life boundary assessments across gender.     

Spiritual barriers to humility: a multidimensional study

Many spiritual and religious traditions view spiritual pride as contrary to humility; however, the rising empirical research on spirituality and humility has involved limited investigation of the variety of spiritual barriers that inhibit a humble disposition. The present study investigated three distinct spiritual barriers (spiritual grandiosity, insecure attachment to God, and hunger for idealisation) as independent predictors of dispositional humility among graduate trainees in the helping professions (N?=?162) from a Protestant-affiliated university in the USA. Results indicated that each construct of interest predicted lower levels of humility when controlling for both spiritual impression management and the other spiritual barriers. These findings supported theoretical assertions of the discriminant validity of each independent variable in predicting lower levels of humility and supported construct validity of the humility measure. Conceptual considerations and suggestions for future research and graduate training are discussed.