Aggression Observation Scale for Group Psychotherapy

An observational scale to record aggressive behaviors, defenses, and interventions that occur during a psychotherapy group has been developed. Content and process items were included. The content items focus on the spoken material and are on a continuum of increasing group members' awareness of and responsibility for their anger. The process items are directed to underlying psychodynamic issues on a continuum from avoiding anger, to indirect and then expression of anger. Leader interventions (responses) are also included. The development of the scale, the Aggression Observation Scale for Group Psychotherapy (AOSGP), is described including pilot testing and reliability and validity findings.     

SOCIAL REACTIONS, COPING STRATEGIES, AND SELF-BLAME ATTRIBUTIONS IN ADJUSTMENT TO SEXUAL ASSAULT

The present study investigated the impact of social reactions of others to sexual-assault victims on disclosure of their victimization. A convenience sample of adult sexual-assault victims (N = 155) completed a mail survey in which they reported information about their sexual assaults and postassault experiences. As expected, all negative social reactions were strongly associated with increased psychological symptoms, whereas most positive social reactions were unrelated to adjustment. The only social reactions related to better adjustment were being believed and being listened to by others. Victims experiencing negative social reactions also reported poorer adjustment even when other variables known to affect psychological recovery were controlled. Avoidance coping mediated the association of negative social reactions with adjustment. Implications of these findings for research and treatment of sexual-assault survivors are discussed.     

The power of faces: A review of John T. Lanzetta's research on facial expression and emotion

Provides a comprehensive review of John T. Lanzetta's research program on facial expression and emotion. After reviewing the study that initiated this research program (Lanzetta & Kleck, 1970), the program is described as developing along four distinct lines of research: (1) the role of facial expression in the modulation and self-regulation of emotion, (2) the evocative power of the face as an emotional stimulus, (3) the role of facial expression in empathy and counterempathy, and (4) the role of facial displays in human politics. Beyond reviewing the major studies and key findings to emerge from each of these lines, the progression of thought underlying the development of this research program as a whole and the interrelations among the individual research lines are also emphasized.     

Negative and affirmative precepts

Summary That negative precepts play the critical role in the generalization principle is a consequence of the relationship of negative to affirmative precepts, i.e. that the negative give the essential negative condition for observing the affirmative precept. This relationship in turn is based on the nature of: 1) the negative precept which obliges to inaction and consequently demands action in order to violate it; 2) the affirmative precept which obliges to action and can be violated by inaction. Since action requires agency, and agency involves more responsibility than does the non-agency present in violating affirmative percepts, we conclude that violating negative precepts demands more responsibility and consequently that they oblige more than do affirmative precepts. To emphasize this critical role of agency I shall conclude with an example proposed by Michael Tooley: Imagine a machine which contains two children, John and Mary. If one pushes a button, John will be killed, but Mary will emerge unharmed. If one does not push the button, John will emerge unharmed, but Mary will be killed. In the first case one kills John, while in the second case one merely lets Mary die. Does one seriously wish to say that the action of intentionally refraining from pushing the button is morally preferable to the action of pushing it, even though exactly one person will perish in either case?²⁰ Tooley's judgment on this example indicates that the outcome - in either case one person will perish - is the sole moral determinant (intentions do not enter this case) and that agency of pushing the button is of no moral significance. Yet, if you, the reader, stood before this machine and tried to decide what you should do, the fact of your agency in pushing the button would control your decision. Consider pushing the button. What reason could you have for that action? That otherwise Mary would die. But who can say that Mary's life is more valuable than John's? That Mary will die is no valid reason for pushing the button. But what of saving Mary's life? You can't do that without yourself actively killing John. But if you don't, Mary will die. This is true, but she will not die from your agency, and this is critical to your choice. What a machine may or may not do may or may not be under your control. What you do is under your control, and you may not do evil, not even that good may come of it. Consequently, you would be forced to say: the decision of intentionally refraining from pushing the button is morally preferable to the action of pushing it even though exactly one person perishes in either case.     

Arterial blood gases in Pranayama practice.

Pranayama is a Yogic breathing practice which is known experientially to produce a profound calming effect on the mind. In an experiment designed to determine whether the mental effects of this practice were accompanied by changes in the arterial blood gases, arterial blood was drawn from 10 trained individuals prior to and immediately after Pranayama practice. No significance changes in arterial blood gases were noted after Pranayama. A neural mechanism for the mental effects of this practice is proposed.