Distances on hills look farther than distances on flat ground: Evidence from converging measures

Distances on hills are judged as farther than when the same distance is presented on the flat ground. The hypothesized reason for this difference is because perception is influenced by the increased effort required to walk up a hill than to walk the same distance on flat ground. Alternatively, distances presented up a hill might be judged as farther for other, nonperceptual reasons such as bias from demand characteristics. To test whether distances on hills are perceived as farther or are merely judged as farther, we used a variety of measures, including visual matching and blindwalking tasks, and found similar effects across all measures. This convergence is consistent with a perceptual explanation. Second, we mined our data with the goal of making recommendations for future research on this paradigm. Although all of the perceptual measures used showed similar effects, visual matching was the only measure that had good intrasubject reliability. We recommend that future research on this action-specific effect could use any measure unless the research is geared towards individual differences, in which case, only the visual matching measure of perceived distance should be used.     

Gender Bias in the Measurement of Workaholism

Past research suggests gender differences in workaholism might be due to differences in how men and women respond to the item content in workaholism measures. Using item response theory differential item functioning, we show women are less likely to report some workaholism items, leading to contamination. Specifically, women are less likely to report spending more time at work than other activities, and staying at work longer than others. We speculate that societal norms and practical restrictions on women's time results in lower endorsement rates for these items compared to men, and thus underestimates their workaholism. Results contradict past findings that men and women are similar in regard to workaholism and suggest women are in fact higher in workaholism than men. Limitations and future directions are discussed.     

A Psychoanalytic Reading of <Emphasis Type="Italic">A Monster Calls</Emphasis>: Biblical Congruencies and Theological Implications

This essay offers a psychoanalytic reading of Patrick Ness’s A Monster Calls, an award-winning novel (which recently has been made into a film) about a 13-year-old boy whose mother is dying of cancer. I use Sigmund Freud’s “On Dreams” to interpret several scenes from the novel, interspersed with lessons from the life of Jesus. I argue that such a reading can help persons of all ages take the emotional lives of teenagers more seriously, specifically by witnessing the depth and complexity of ambivalence as represented in the novel. Also, an important feature in the novel (and a vital congruence between psychoanalysis and the teachings of Jesus) is the transformation of emotional ambivalence into paradoxical truth.     

When sex doesn’t sell to men: mortality salience,disgust and the appeal of products and advertisements featuring sexualized women

Although men typically hold favorable views of advertisements featuring female sexuality, from a Terror Management Theory perspective, this should be less the case when thoughts of human mortality are salient. Two experiments conducted in South Korea supported this hypothesis across a variety of products (e.g., perfume and vodka). Men became more negative towards advertisements featuring female sexuality, and had reduced purchase intentions for those products, after thinking about their own mortality. Study 2 found that these effects were mediated by heightened disgust. Mortality thoughts did not impact women in either study. These findings uniquely demonstrate that thoughts of death interact with female sex-appeal to influence men’s consumer choices, and that disgust mediates these processes. Implications for the role of emotion, and cultural differences, in terror management, for attitudes toward female sexuality, and for marketing strategies are discussed.     

Interfaith Groups as Mediating Structures for Political Action: A Multilevel Analysis

This study investigates interfaith groups from across the United States to understand how these religious settings may serve as mediating structures to facilitate individual political action. Based on a multilevel modeling analysis with 169 individuals from 25 interfaith groups, we found that core activities of the group, such as group members sharing community information (e.g., announcing upcoming events, political meetings, community issues) or sharing religious information (e.g., educating members about their religion) positively and negatively predicted individual political action as a result of group participation, respectively. Moreover, a sense that the interfaith group served as a community to work for local change, but not trust within the group, predicted political action as a result of group participation. However, this effect for a sense the group served as a community to work for local change was stronger and more positive as the degree of community information sharing in the group increased. These results show that a core activity of sharing community information may enhance the ability of a group to mediate political action. Overall, these findings demonstrate the potential role of interfaith groups to mediate political action, and show the importance of considering both individual and group characteristics when understanding these religious settings. Limitations and directions for future research are also discussed.     

Ethical Challenges of Personal Disclosure in Gaining Entry with Religious Congregations

This is a story about learning how to navigate my social identities as a non‐religious gay man attempting to conduct data‐based consultation with a religious congregation. Beyond my own growth in knowing myself better, this story speaks to the larger ethical challenge of how we build trust in community relationships, and in particular how much of our personal selves we need to disclose in the process of an individual or group deciding to work with us. Individuals and groups make decisions to work with us based on who they perceive us to be; thus, what is our ethical obligation to disclose aspects of who we are to promote full informed consent? To illustrate this ethical challenge of personal disclosure, I tell the story of discussions I had with three different religious leaders and a congregational committee about potentially working together. Throughout these stories, I reflect on my own messy process of growth as a window into the more general question of how we navigate our identities and values as community psychologists in the work we do with communities.     

Modeling Attitudes Toward Science: Development and Validation of the Credibility of Science Scale

We present the Credibility of Science Scale (CoSS), an efficient 6-item scale demonstrating excellent reliability and validity. CoSS scores exhibit criterion validity in predicting beliefs across a host of contemporary science topics, over and above previously documented predictors (Study 2). Further, we present evidence for the convergent and discriminant validity of the instrument, which correlates as expected with several variables previously implicated in scientific belief (e.g., political ideology, religious identity, conspiracist thinking; Study 2) and also with measures of cognitive ability (Study 3). Finally, we discuss possible uses of the CoSS as a tool for understanding science-related beliefs, behavior, and communication.     

Mapping the interplay among cognitive biases,emotion regulation,and depressive symptoms

Cognitive biases and emotion regulation (ER) difficulties have been instrumental in understanding hallmark features of depression. However, little is known about the interplay among these important risk factors to depression. This cross-sectional study investigated how multiple cognitive biases modulate the habitual use of ER processes and how ER habits subsequently regulate depressive symptoms. All participants first executed a computerised version of the scrambled sentences test (interpretation bias measure) while their eye movements were registered (attention bias measure) and then completed questionnaires assessing positive reappraisal, brooding, and depressive symptoms. Path and bootstrapping analyses supported both direct effects of cognitive biases on depressive symptoms and indirect effects via the use of brooding and via the use of reappraisal that was in turn related to the use of brooding. These findings help to formulate a better understanding of how cognitive biases and ER habits interact to maintain depressive symptoms.     

Evidence of a metacognitive benefit to memory?

Studies of the memory-control framework have contrasted free-report and forced-report recall, with little regard to the order of these two tests. The present experiment sought to demonstrate that test order is crucial, and that this suggests a potential role for metacognitive monitoring on memory retrieval. Participants undertook tests of episodic and semantic memory in both free- and forced-report format, in one of the two potential response orders. This showed that free-report performance was more accurate if conducted prior to forced-report, rather than after it, with no cost to memory quantity. Additionally, there was a trend towards higher forced-report performance if it was preceded by an initial free-report test, a pattern revealed by a meta-analysis to be consistent with previous studies in the literature. These findings suggest a reciprocal relationship between metacognitive monitoring and early retrieval processes in memory that results in higher memory performance when monitoring is encouraged.     

Types of God Representations and Mental Health: A Person-Oriented Approach

As God representations are multi-facetted psychological processes regarding the personal meaning of God/the divine to the individual, this study examines how multiple aspects of God representations are configured within individuals belonging to a sample of psychiatric patients or a non-patient sample, and how these configurations are associated with mental health. By means of cluster analyses, three types of God representations were found: a Positive-Authoritative one, a Passive-Unemotional one, and, only among psychiatric patients, a Negative-Authoritarian one. Types of God representations were significantly related to affective state, as well as religious saliency and religious background. Patients with the negative type of God representation were more distressed and depressed, and Orthodox-Reformed patients reported significantly more negative types of God representations. This study demonstrates the value of a person-oriented approach, by showing that scale scores became especially meaningful in the context of the types, which enables more nuanced distinctions regarding subgroups.