Factor Structure and Construct Validity of the Levenson Self-Report Psychopathy Scale (LSRP): A Replication and Extension in Dutch Nonclinical Participants

Abstract

The Levenson Self-Report Psychopathy (LSRP) scale is widely used to assess psychopathic traits in noninstitutionalized samples. Recent studies suggest that a three-factor structure measuring Egocentricity, Callousness, and Antisocial factors outperformed the original two-factor structure of the LSRP. This study replicated and extended these findings by examining the factor structure and construct validity of a Dutch version of the LSRP in a community sample (N?=?856, subsamples ranging between 140 and 572 participants). Confirmatory factor analysis results corroborated the superiority of the three-factor model of the LSRP, using 19 of the 26 LSRP items. Limitations included the need to specify correlated residuals for some indicators, although these were largely in line with prior studies. Across three subsamples, we found evidence for construct validity of the LSRP subscales. Egocentricity and Antisocial showed a pattern of differential associations with external correlates in accordance with theoretical expectations. Callousness shared some correlates with Egocentricity, others with Antisocial, and uniquely predicted low morality and high physical aggression. Few exceptions to the hypothesized associations were observed, mostly concerning Callousness. Overall, the LSRP three-factor model received further support in a Dutch sample, and is thus recommended in future research, possibly adding items to improve the performance of the Callousness factor.     

It is our destiny to die: The effects of mortality salience and culture‐priming on fatalism and karma belief

The current study explores whether Asians use culture‐specific belief systems to defend against their death anxiety. The effects of mortality salience (MS) and cultural priming on Taiwanese beliefs in fatalism and karma were investigated. Study 1 showed that people believe in fatalism and karma more following MS compared with the control condition. Study 2 found that the effect of MS on fatalism belief was stronger when Taiwanese were exposed to an Eastern cultural context than to a Western cultural context. However, a matched sample of Western participants did not show increased fatalism belief after either a West‐ or East‐prime task. The present research provides evidence that Asians may use some culture‐specific beliefs, particularly fatalism belief, to cope with their death awareness.     

Sequence and Structure in the Concept Development of Children with Emotional and Behavioral Difficulties

We investigated the order of acquisition of concepts and cognitive processes in children with emotional and behavioral difficulties and the extent to which these children show similarity to ordinary children in sequence and structure of development. Similarity in developmental sequence was strongly supported by scalogram analyses and has clear implications for organizing teaching, but similarity in structure was less clear. Cognitive processes, however, and the nature of the children's reasoning were clarified by the method of exploration used. This was particularly fruitful for providing insight into the difficulties children may have. The findings thus contribute to understanding with a view toward furthering concept development in children with emotional and behavioral difficulties.     

Hermeneutic analysis of virtuous exemplar narratives of Cambodian-American Buddhists and Christians

Virtuous exemplars embody the virtues of a cultural community, a dynamic, contextual understanding that is best explored by critical hermeneutic analysis. In order to describe their lives and refine the mental-health treatment of Cambodian immigrants, 12 virtuous exemplars from a Cambodian-American Buddhist and 12 from a Cambodian-American Christian population were interviewed. Grounded theory and a mixed-methods analysis were used. Rigor-enhancing strategies include triangulation, collaboration, member checking, and researcher reflexivity, as well as interviewing a comparison group of 12 Euro-American Christians. Cambodian-American Buddhists and Christians take their religion seriously, and it influences their daily lives. These Buddhists focus on perseverence in the present life and gaining merit for the next. The Christians focus on serving God and nurturing relationships in this life. They report that they are more different from the Cambodian-American Buddhists than Latent Semantic Analysis indicates, providing evidence of both religious and cultural distinctives among the subgroups.     

Homage to Dora: Commentary on Paper by Melanie Suchet

This discussion of Suchet's paper further explores Butler's double disavowal of love and loss as it relates to racialized bonds. It also examines Yoshino's concept about the cost of “covering” difference and supports the need to uncover white privilege and lack while being mindful of holding the tension of sameness and difference between the psychic and the social. Surrender is considered within a frame of multiplicity and of Buddhist thought, and the author associates to the sensory realm of childhood through her own early attachment. Finally, the author wonders about the nature and complexity of racialized shame and its delicate place in clinical work.     

Was Hirschi Right?: A National-Level Longitudinal Examination of Religion as a Social Bond

The current research re-examines Hirschi’s (1969) omission of religion as a social bond by examining the impact of religious commitment and religious salience on substance use in National Youth Survey Family Study respondents, both in adolescence/early adulthood, and again in middle adulthood. This approach allows for a longitudinal examination of a large, nationally representative sample of respondents. Results challenge Hirschi’s decision, and suggest that, particularly in adolescence, a person’s religious service attendance, and belief in religion, do affect their likelihood of substance use. Further research is suggested.