Conscience as the voice of God: A jungian view

Archetypal psychology proposes a genetic basis for experiencing conscience as the Voice of God. Human beings are predisposed to submit themselves to parental directives, but they are also predisposed to submit themselves to some higher, spiritual law. True conscience differs from the Freudian superego in that it sometimes directs one to disobey the prevailing moral code.From the unconscious spring the basest motives and also the noblest motives. The religious person gives careful attention to both. It is difficult but not always impossible to distinguish true conscience from subtle self-deceit.     

Children in the public eye: The functioning of Pastors' children

Pastors' children have been thought to have more behavioral problems than other children since they face high expectations and are part of families that are often under public scrutiny. The purpose of this study was to describe the social competencies and behavioral problems of a national sample of pastors' children, aged 4–16, and to compare them to age and sex standardized norms. Data were obtained on 98 children from a random sample of 62 families, using the Child Behavior Checklist. Results indicate that scores for both boys and girls at each age grouping fell within the acceptable norms for both social competencies and behavioral problems.     

Catholic priests and their experience of celibacy

This paper presents some results of an in-depth interview study on the celibate experience of Roman Catholic priests. Twenty-four parish priests who were able and willing to talk about their celibacy were interviewed in five- to six-hour-long sessions. The purpose of the study was to gain more insight into the psychodynamics of being obliged to live a celibate life. Three varieties of celibate experience that we discovered in our research population will be presented. Also the problematic relationship between celibacy and mental health will be discussed.This research was partly supported by the Dutch Centre for Studies in Mental Health (KSGV).     

Guilt and/or self-esteem as consequences of religion

Our discussion begins with a consideration of the various types of religion and of guilt. Both religion and morality function in different ways from individual to individual. All these factors need to be taken into account before we can turn to treatment for the painful experience of guilt and bring about an improved self-esteem.     

A study of the comparative structure of guilt and shame in a Chinese society.

On the basis of previous theoretical and empirical analyses of the comparative structures of guilt and shame, the authors hypothesized that antecedent condition (personal inadequacy vs. moral norm violation), audience presence, and personal responsibility attribution would distinguish shame from guilt. Although the subject population was Hong Kong Chinese, evidence from previous studies suggests that the comparative structures of guilt and shame are quite similar across cultures. The subjects were asked to recall either a guilt or a shame incident, and their responses were then coded into the predictor variables. The results of the study indicated that guilt was most likely to emerge when individuals had violated a moral norm and held themselves responsible for their conduct. In contrast, shame emerged more frequently when subjects felt personally inadequate than when they had violated moral norms. Moreover, when a guilt incident was reported, and audience was rarely mentioned, whereas subjects who reported a shame incident would generally feel personally responsible and often mentioned being looked at or evaluated. However, neither personal responsibility nor the presence of an audience seemed to be essential for a person to experience shame.     

The beliefs adults and children hold about television and video games.

In Phase 1 of this study, we asked 23 parents between the ages of 30 and 52 years and 26 children between the ages of 10 and 19 years to list effects of television and video games on children. A questionnaire was developed using the most frequently given responses (e.g., television influences children's aggressive behavior, verbal abilities, or time with friends). In Phase 2, this questionnaire was administered to different groups of parents and children and a control group of adults without offspring (N = 204) who were asked to rate the influence of each item on the questionnaire. Multivariate analyses of variance indicated that there were similarities and differences among the groups. For example, parents and other adults held similar beliefs about the influence of television, but parents held more positive beliefs about the influence of video games than the other adults. Children held more positive beliefs about the influence of television than parents, but parents and children held similar beliefs about the influence of video games.     

Computational behavior dynamics: an alternative description of Nevin (1969).

A computational processing behavior-dynamic model was instantiated in the form of a computer program that "behaved" on the task developed by Nevin (1969). In this classic discrete-trials experiment, the relative frequency of choosing a response alternative matched the relative frequency of reinforcement for that alternative, the local structure of responding was opposite that predicted by momentary maximizing (i.e., the probability of a changeover decreased with run length), and absolute and relative response rates varied independently. The behavior-dynamic model developed here qualitatively reproduced these three results (but not in quantitative and specific detail) and also generated some interesting, as-yet-untested predictions about performance in Nevin's task. The model was discussed as an example of a stochastic behavior-dynamic alternative to algebraic behavior theory.     

Disorder as harmful dysfunction: a conceptual critique of DSM-III-R's definition of mental disorder.

The Diagnostic and Statistical Manual of Mental Disorders (3rd ed., rev.; DSM-III-R) operationally defines disorder essentially as "statistically unexpectable distress or disability." This definition is an attempt to operationalize 2 basic principles: that a disorder is harmful and that a disorder is a dysfunction (i.e., an inability of some internal mechanism to perform its natural function). However, the definition fails to capture the idea of "dysfunction" and so fails to validly distinguish disorders from nondisorders, leading to invalidities in many of DSM-III-R's specific diagnostic criteria. These problems with validity are traced to DSM-III-R's strategies for increasing reliability.     

The Effects of Decision Outcome Dispersion Upon Organizational Decision Making

The effects of varying decision outcome dispersion on organizational decision making were investigated under individual and group decision making conditions. Thirty-six female and pg]36 male subjects made decisions for organizational decision scenarios in which outcomes affected primarily the decision maker, people other than the decision maker, or a group of which the decision maker was a member. Subjects rated their levels of perceived risk and confidence in their decisions and made decisions within a simulated context of either a small or a large organization. Results indicated that subjects perceived significantly less risk and more confidence in their decisions when outcomes affected primarily themselves rather than others regardless of whether the decisions were made individually or by a group. Males perceived their decisions as significantly more risky than females. Induced organizational size did not significantly influence decision making.