Meaning and the External World

Realism, defined as a justified belief in the existence of the external world, is jeopardized by ‘meaning rationalism,’ the classic theory of meaning that sees the extension of words as a function of the intensions of individual speakers, with no way to ensure that these intensions actually correspond to anything in the external world. To defend realism, Ruth Millikan (1984, 1989a, b, 1993, 2004, 2005) offers a biological theory of meaning called ‘teleosemantics’ in which words, without requiring any contribution from the speaker’s intensions, are supposedly matched directly with their extensions by external norms. But even if one granted as a theoretical possibility that word meaning might possibly be stabilized through an external process, nonetheless, realists who wish to appeal to teleosemantics for a semantic proof of the external world must be capable of identifying these external norms, something that Millikan describes as highly fallible. Furthermore, because they can be aware of these norms only as these are internally represented, it would also be necessary for realists to verify that these internal representations accurately reflect the norms as they occur in the external world. But given that this is virtually the same stumbling block to realism found in meaning rationalism, it is concluded that teleosemantics is not likely to restore faith in this worldview.

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Natural born killers: The genetic origins of extreme violence

The current article examines the influence of genetics and evolution on acts of extreme and criminal violence among human primates. Moderate aggression can function to increase an organism's reproductive success; extreme violence can place the organism at unnecessary risk. Genetic polymorphisms that have been linked to extreme acts of violence are reviewed as is research elucidating how genetic risk and environmental stress may interact to increase risk of extreme violence. Extreme violence is viewed as high-end variance in an evolutionarily adaptive process in which the propensity for aggression and violent behavior, in moderate doses, has been adaptive for individual humans.     

Gender and Sexuality in the Pastoral Encounter

Abstract

At the ‘Embodied Ministry: Gender, Sexuality and Formation’ conference at which the articles in this special issue were delivered, three people in active ministry in different denominations — United Reformed Church, Metropolitan Community Church and Roman Catholic — were invited to take part in a panel discussion on gender and sexuality in the pastoral encounter. Their remarks were originally delivered in this conversational context. Martin Pendergast chaired this panel discussion.     

Beliefs about Sexual Assault in India and Britain are Explained by Attitudes Toward Women and Hostile Sexism

As many as one in five women worldwide will be sexually assaulted over the course of her lifetime (United Nations 2008), yet myths that downplay the prevalence and severity of sexual assault are still widely accepted. Are myths about sexual assault (rape myths) more likely to be accepted in cultures that endorse more traditional gender roles and attitudes toward women? To explore the relationships among rape myth acceptance, attitudes toward women, and hostile and benevolent sexism, data were collected from 112 Indian and 117 British adults, samples from two cultures differing widely in their gender role traditionalism. Analyses confirmed a cultural difference in rape myth acceptance, with the more traditional culture, India, accepting myths to a greater extent than the more egalitarian culture, Britain. Indian participants’ greater rape myth acceptance was explained by their more traditional gender role attitudes and hostile sexism. We discuss ways in which promoting gender egalitarianism may help to break down negative beliefs and reduce the stigma surrounding sexual assault, especially in India, for example through interventions which increase exposure to women in less traditional roles (e.g., those in positions of power).     

Dating Violence Prevention Programming: Directions for Future Interventions

Dating violence among college students is a widespread and destructive problem. The field of dating violence has seen a substantial rise in research over the past several years, which has improved our understanding of factors that increase risk for perpetration. Unfortunately, there has been less attention paid to dating violence prevention programming, and existing programs have been marred with methodological weaknesses and a lack of demonstrated effectiveness in reducing aggression. In hopes of sparking new research on dating violence prevention programs, the current review examines possible new avenues for dating violence prevention programming among college students. We discuss clinical interventions that have shown to be effective in reducing a number of problematic behaviors, including motivational interventions, dialectical behavior therapy, mindfulness, and bystander interventions, and how they could be applied to dating violence prevention. We also discuss methodological issues to consider when implementing dating violence prevention programs.     

Have recent studies addressed methodological issues raised by five decades of television violence research? A critical review

Media violence continues to be a concern to parents, policy makers and researchers. In spite of confidence expressed by some that exposure to television violence causes serious aggression and violent crime, critics hold that serious flaws in research methodology limits or nullifies conclusions drawn from widely-cited studies. In this paper, we will examine a series of classic studies for lessons learned about conducting media violence research, and assess whether recent publications adhere to those standards. We conclude that empirical reports with serious flaws continue to be published, compromising our ability to understand this phenomenon.     

Does power corrupt or enable? When and why power facilitates self-interested behavior

Does power corrupt a moral identity, or does it enable a moral identity to emerge? Drawing from the power literature, we propose that the psychological experience of power, although often associated with promoting self-interest, is associated with greater self-interest only in the presence of a weak moral identity. Furthermore, we propose that the psychological experience of power is associated with less self-interest in the presence of a strong moral identity. Across a field survey of working adults and in a lab experiment, individuals with a strong moral identity were less likely to act in self-interest, yet individuals with a weak moral identity were more likely to act in self-interest, when subjectively experiencing power. Finally, we predict and demonstrate an explanatory mechanism behind this effect: The psychological experience of power enhances moral awareness among those with a strong moral identity, yet decreases the moral awareness among those with a weak moral identity. In turn, individuals' moral awareness affects how they behave in relation to their self-interest.