Perceptions of Children Who Lie: Influence of Lie Motive and Benefit

KILMARTIN (1994) suggested that masculine traits may result from externalizing defense style and that when unconscious and unwanted feminine traits about the self occur, they are dealt with in an external way, radier man being directiy resolved by the individual. However, this dieory has received little empirical support. Lobel and Winch (1986) measured defense style among male college students; they found mat men who scored higher in masculinity tended to score higher on acting out (finding an object to attack) and splitting (separating affect from content). Lobel and Winch concluded mat use of diese defense styles reflects avoidance of emotional expression. In turn, diese findings have been supported by research that has suggested mat men use avoidance coping strategies more man women do (McCall &; Struthers, 1994).     

Measuring Abuse Sequelae: Validating and Extending the Trauma Symptom Checklist–40

This study used the Trauma Symptom Checklist–40 (TSC–40) to index both childhood sexual abuse (CSA) and childhood physical abuse (CPA) in a college student sample of both men and women (N = 441). Although the TSC–40 was designed as a measure of CSA trauma, this study concludes the measure is appropriately reliable for indexing the traumatic sequelae of CPA as well as CSA in nonclinical samples. This study also explored the effects of gender and abuse severity on resulting symptomatology, finding that women and severely abused individuals report the most negative sequelae. Both CSA and CPA emerged as significant explanatory variables in TSC–40 scale scores beyond gender, supporting its validity for indexing traumatic sequelae in nonclinical samples.     

Relational and Social Aggression and Reflective Processing in a University Sample

This study examined whether the dimension of reflective processing (e.g., deep and elaborative processing) was connected to the use of relational aggressions, social aggression, or both. A convenience sample of 629 college students (66% female, 91.6% White) was surveyed to ascertain the relation between self-reported relational and social aggression and deep and elaborative processing. The overall multivariate regression model was significant, Wilks’s λ = .12, F(4, 2162) = 1010.80, p < .001. Univariate results were used to show that the two predictors (relational and social aggression) significantly and strongly positively predicted the use of deep processing, R² = .81, p < .001, as well as the use of elaborative processing, R² = .87, p < .001. In summary, higher levels of social and relational aggression were related to higher levels of deep and elaborative processing. Implications for these findings are presented.     

Trajectories of change in dimensions of forgiveness among older adults and their association with religious commitment

Forgiveness is a complex construct with an important role in religious traditions worldwide, and is associated with mental and physical health outcomes. This seven-year longitudinal study examined changes within individuals during, and differences based on birth cohort, in forgiveness during late life. Growth curve analysis was used to analyse the general pattern of change across the course of older adulthood in eight dimensions related to forgiveness. Increases over time were observed in forgiveness of others, conditionality of forgiveness of others, forgiveness of self, feelings of being forgiven by God, and feelings of being forgiven by others. Decreases over time were observed in difficulty forgiving oneself, and perceptions of conditionality in God's forgiveness. Religious commitment was related to reporting more a more forgiving attitude on seven of these dimensions, but also to more perceived conditionality in God's forgiveness. Finally, differences in mean levels of forgiveness emerged between birth cohorts.     

Religious involvement,helping others,and psychological well-being

This study has two goals. The first goal is to see if involvement in religion is associated with providing tangible support to family members and strangers. The second goal is to see if providing tangible support to family members and strangers is associated with well-being. A conceptual model, which was developed to address these issues, contains the following core relationships: (1) individuals who go to church more often will receive more spiritual support from coreligionists; (2) those who receive more spiritual support will provide more tangible assistance to family members and strangers; and (3) people who help family members and strangers will report greater life satisfaction and higher self-esteem. Findings from a nationwide survey support all but one of these relationships. More specifically, the results suggest that providing tangible support to family members is associated with greater well-being, but providing tangible support to strangers is not associated with well-being.     

Church service roles and anticipated support among older Mexican Americans

The purpose of this study is to see how feelings of anticipated support arise in church. Anticipated support refers to the belief that coreligionists will provide assistance in the future if the need arises. This model contains the following hypothesis: (1) people who affiliate with conservative Protestant congregations will be more deeply committed to their faith, (2) individuals who are more committed to their faith will attend church more frequently, (3) people who go to church more often will be more likely to occupy church service roles, (4) those who occupy church service roles will feel more highly valued by their coreligionists, (5) individuals who feel they are valued highly by fellow church members will receive more emotional support from them, and (6) people who receive more emotional support at church will have stronger anticipated support beliefs. Data from a nationwide survey of older Mexican Americans support these hypotheses.     

Short- and Long-Term Implicit Memory in Aging and Alzheimer's Disease

ABSTRACT

Implicit memory processes were investigated via picture naming in healthy young and older adults and in persons with mild Alzheimer's disease (AD). Repetition priming in picture-naming was intact in all groups over the course of a short retention interval (seconds), and only the AD group revealed a deficit over a longer interval (72 hours). In addition, the AD group showed impaired procedural memory, with no benefit of practice on picture-naming. Impaired long-term priming was related to severity of AD. Both theoretical and methodological implications are discussed.     

Stereotypic ingroup bias as self‐defense against relative deprivation: evidence from a longitudinal study of the German unification process

In a longitudinal questionnaire field study on psychological consequences of German unification, the intergroup situation between East and West Germans was investigated. Data were collected in 1996 and 1998. The sample consisted of 585 East Germans and 387 West Germans who had never lived in the other part of Germany. It was assumed that East Germans' social identity is threatened due to their fraternal deprivation in comparison with West Germans. It was predicted that East Germans would employ ingroup bias as an identity management strategy in order to protect their emotional well‐being against harmful consequences of fraternal deprivation. In line with this prediction, it was found that (a) East Germans feel fraternally deprived compared to West Germans on important quality of life dimensions, (b) they display ingroup bias vis‐à‐vis West Germans, (c) ingroup bias increases with increasing East German identity, (d) ingroup bias is determined longitudinally by relative deprivation, and (e) ingroup bias buffers the effect of relative deprivation on mental health over time. As expected, ingroup bias and the effects of ingroup bias were larger for the dimension of personal integrity than for the dimensions of sympathy and competence. Ingroup bias is interpreted as compensatory self‐enhancement. West Germans feel fraternally privileged compared to East Germans and consider their advantages to be undeserved. Unexpectedly, West Germans display outgroup bias on the stereotype dimensions of integrity. This bias is interpreted as an effort to appease the moral outrage of East Germans and to silence their own guilty conscience due to undeserved advantages. Copyright © 2002 John Wiley & Sons, Ltd.     

Correlates of colorectal cancer screening compliance and stage of adoption among siblings of individuals with early onset colorectal cancer.

Concepts from the health belief, transtheoretical, and dual process models were used to examine how siblings of individuals diagnosed with colorectal cancer (CRC) before age 56 made decisions about CRC screening. Siblings (N = 504) were assessed for CRC screening practices and intentions, pros, cons, processes-of-change, perceived risk of CRC, perceived severity of CRC, preventability of CRC, cancer-related distress, and sibling relationship closeness. Physician and family recommendation and knowledge were also assessed. Fifty-seven percent of participants (n = 287) were compliant with CRC screening. Logistic regression indicated that perceived pros and cons, perceived risk, commitment to screening, health care avoidance, and sibling closeness were associated with screening compliance. Physician and family recommendation were also strong correlates. A similar set of factors was associated with stage of adoption of CRC screening.     

Guest Editorial: Who's Afraid of Life After Death?

The evidence for an afterlife is sufficiently strong and compelling that an unbiased person ought to conclude that materialism is a false theory. Yet the academy refuses to examine the evidence, and clings to materialism as if it were a priori true, instead of a posteriori false. I suggest several explanations for the monumental failure of curiosity on the part of academia. First, there is deep confusion between the concepts of evidence and proof. Second, materialism functions as a powerful paradigm that structures the shape of scientific explanations, but is not itself open to question. The third explanation is intellectual arrogance, as the possible existence of disembodied intelligence threatens the materialistic belief that the educated human brain is the highest form of intelligence in existence. Finally, there is a social taboo against belief in an afterlife, as our whole way of life is predicated on materialism and might collapse if near-death experiences, particularly the life review, were accepted as fact.