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931.
In college and adult samples, women score higher then men on the Five Factor Model (FFM) personality traits of Neuroticism and Agreeableness. The present study assessed the extent to which these gender differences held in a sample of 486 older adults, ranging in age from 65-98 (M = 75, SD = 6.5), using the NEO-Five Factor Inventory. Mean and Covariance Structure models testing gender differences at the level of latent traits revealed higher levels of Neuroticism (d = .52) and Agreeableness (d = .35) in older women than older men. The consistency of these findings with prior work in younger samples attests to the stability of gender differentiation on Neuroticism and Agreeableness across the lifespan. Gender differences on these traits should be considered in personality research among older, as well as middle age and younger adults.  相似文献   
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In three experiments, a "hidden covariation" (Lewicki, in Journal of Experimental Psychology: Learning, Memory, and Cognition, 12, 135-146, 1986) of nonsalient stimulus attributes and the source of stimulus information was established to test whether implicit knowledge about this correlation influences source memory judgments. The source monitoring framework (Johnson, Hashtroudi, and Lindsay, in Psychological Bulletin, 114, 3-28, 1993) postulates heuristic and strategic judgment processes in source attributions. A multinomial model analysis disentangled memory and guessing processes. While there were large strategic guessing biases involving explicit knowledge in all experiments, there was no evidence for the use of implicit covariation knowledge. Only participants who were later able to verbalize the covariation had shown corresponding biases during the source memory test, suggesting that implicit covariation knowledge plays no prominent role in the reconstruction processes in source monitoring.  相似文献   
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This article examines the support given to Jewish converts both before and after their conversion to the Lutheran faith during Pietism. Two central measures of support are discussed: proselyte institutes and proselyte charities. The first were aimed mainly at people with a Jewish background, the second were accessible primarily to members of the non-ruling Christian denomination but also, to a lesser degree, to Jews and followers of other religions. Most Pietist supporters of proselyte institutes had networks that reached across and beyond the whole empire, and were also connected with proselyte charities. Those charities were part of the common conversion policy, which was not only closely connected with the welfare practices of secular and church authorities but was also an expression of denominational rivalry. These measures and institutions notwithstanding, Jewish proselytes, like converts from other religions and denominations endured discrimination; Converts lamented that there was no real integration into the Christian community, even after their baptism, and support was too often conditional on “good behavior”, even when, seemingly, there was good will on the part of institutes and their sustainers.  相似文献   
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