Rape impact: Immediately and two months later

This paper analyzes assault victims’ reactions over the course of two months. Specifically, reaction types are analyzed across four dimensions: behavioral changes, interpersonal difficulties, physical symptoms, and emotional responses. Initially, most rape victims report fairly high levels of disruption across three of the four reaction types, with some signs of recovery two months later. Patterns of reactions are also exhibited. At the two month follow‐up, behavioral changes, physical symptoms, and emotional responses have declined, while interpersonal difficulties have increased slightly. These data suggest that the present service delivery system of the rape crisis center may be problematic in that they offer only short‐term intervention. Some victims of rape may require a different type of service from such centers.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.     

Development of views of life scale

Abstract

The Views of Life Scale (VOLS) was designed to measure perception of well-being in three areas: inherent value of life, effective life management, and sense of health. Items were placed in these three categories by a team of advanced doctoral students; their overall agreement on item placement was 91.8%. These three categories became Subscales I, II and III of the total instrument. Seven hundred and thirty-two participants responded to the 42 item VOLS; subsamples of this group also took various other instruments with which the VOLS was being compared. Reliability assessment yielded very strong test-retest stability (I=0.80, II=0.87, III=0.76, Total=0.86) and high internal consistency (I=0.76, II=0.83, III=0.81, Total=0.91) for the VOLS measures. Relationships between the VOLS and other inventories provided consistent support for the convergent and divergent validity of the VOLS. An oblique rotation factor analysis produced five major quantitative clusters in the VOLS. There was considerable overlap between these factors and the original subscales.     

Dual realities – The search for meaning: Psychodynamic therapy with physically ill people

Abstract

We summarize Kohut's (1971) bi-polar self which enables counsellors to understand and treat narcissistic behaviours and narcissistic personality disorders in a psychoanalytic framework. After Patton and Meara (1992), we describe Kohut's formulations regarding self-development and disorders of self and how such formulations inform critical components of psychoanalytic counselling with particular emphasis on the explicit and implicit strategies and characteristics the counsellor brings to the process. Finally, we suggest that a promising arena for future theorizing and applications of Kohut's ideas is consultation with parents, teachers and other community leaders to help prevent or remedy psychological self-injuries with systemic interventions outside short-term counselling or long-term therapy.

We have suggested that Kohut's self psychology is a good vehicle for understanding what brings a client to counselling: namely, disorders of the self or self-injury. We review strategies and ‘ways of being’ a counsellor must bring to and offer in the counselling encounter if the work is to succeed. We also examine implicit qualities (beyond the achievement of a mature bipolar self) we believe a counsellor or any facilitator must have if counselling or other helping relationships are to be effective. We purpose further conversations and empirical analyses which specifically and conceptually link critical components of psychoanalytic counselling to self psychology and to essential counsellor traits or virtues that seem intrinsic to good counselling practice.     

“THINGS COUNTER,ORIGINAL, SPARE,STRANGE”: DEVELOPING A POSTFOUNDATIONAL TRANSVERSAL MODEL FOR SCIENCE/RELIGION DIALOGUE

This second of three articles outlining the development and practice of a different approach to neurotheology discusses the construction of a suitable methodology for the project based on the work of J. Wentzel van Huyssteen. It explores the origin and contours of his concept of postfoundational rationality, its potential as a locus for epistemological parity between science and religion and the distinctive and unique transversal space model for interdisciplinary dialogue which he builds on these. It then proposes a further development of the model which has the potential to produce a very different type of additional and original dialogical outcome. While such “transversal” outputs may initially seem counter and strange they not only flow naturally from the models’ own inherent dynamics but also open up the possibility of a distinctively different form of neurotheology.