Power,Conflict, and Community: How Gendered Views of Political Power Influence Women's Political Ambition

We provide a novel approach to understanding the political ambition gap between men and women by examining perceptions of the role of politician. Across three studies, we find that political careers are viewed as fulfilling power‐related goals, such as self‐promotion and competition. We connect these goals to a tolerance for interpersonal conflict and both of these factors to political ambition. Women's lack of interest in conflict and power‐related activities mediates the relationship between gender and political ambition. In an experiment, we show that framing a political career as fulfilling communal goals—and not power‐related goals—reduces the ambition gap.     

KAGAWA TOYOHIKO (1888–1960): WITNESS TO THE COSMIC DRAMA

At home and abroad, Kagawa Toyohiko was probably the best‐known Japanese Christian evangelist, social reformer, writer, and public intellectual of the twentieth century, nominated for the Nobel Prize in Literature twice (1947, 1948) and the Nobel Peace Prize three times (1954, 1955, 1956). Appealing to the masses with little knowledge of Christian faith, Kagawa believed that a positive, religio‐aesthetic interpretation of nature and science was a key missiological concern in Japan. He reasoned that a faith rooted in the kenotic movement of incarnation and self‐giving must strongly support the scientific quest. A voracious reader of science and especially biology, he argues for “directionality,” or what he calls “initial purpose” in the long, painful, cosmic journey from matter to life to mind (or consciousness). Through an antireductionistic, a posteriori methodological pluralism that sought to “see all things whole,” this “scientific mystic” employed Christian, Buddhist, Neo‐Confucian, personalist, and vitalist ideas to envision complementary roles for science and religion in modern society.     

Cross‐cultural Generalizability of the Alternative Five‐factor Model Using the Zuckerman–Kuhlman–Aluja Personality Questionnaire

Several personality models are known for being replicable across cultures, such as the Five‐Factor Model (FFM) or Eysenck's Psychoticism–Extraversion–Neuroticism (PEN) model, and are for this reason considered universal. The aim of the current study was to evaluate the cross‐cultural replicability of the recently revised Alternative FFM (AFFM). A total of 15 048 participants from 23 cultures completed the Zuckerman–Kuhlman–Aluja Personality Questionnaire (ZKA‐PQ) aimed at assessing personality according to this revised AFFM. Internal consistencies, gender differences and correlations with age were similar across cultures for all five factors and facet scales. The AFFM structure was very similar across samples and can be considered as highly replicable with total congruence coefficients ranging from .94 to .99. Measurement invariance across cultures was assessed using multi‐group confirmatory factor analyses, and each higher‐order personality factor did reach configural and metric invariance. Scalar invariance was never reached, which implies that culture‐specific norms should be considered. The underlying structure of the ZKA‐PQ replicates well across cultures, suggesting that this questionnaire can be used in a large diversity of cultures and that the AFFM might be as universal as the FFM or the PEN model. This suggests that more research is needed to identify and define an integrative framework underlying these personality models. Copyright © 2016 European Association of Personality Psychology     

Collateral Reports and Cross-Informant Agreement about Adult Psychopathology in 14 Societies

To advance international mental health assessment, instruments that have been internationally validated are needed. To this end, we analyzed ratings from 14 societies on the Adult Behavior Checklist (ABCL), a collateral-report form parallel to the Adult Self-Report (ASR; Achenbach and Rescorla 2003) for ages 18 to 59. Both the ABCL and the ASR assess problems, personal strengths, and adaptive functioning. For a sample of 8322 see note below collaterals, we found strong consistency across societies regarding which ABCL problem items tended to obtain relatively low, medium, or high ratings. Most societal effect sizes (ESs) for problem scale scores were small to medium (< 13.9 %), but the ES for the ABCL Personal Strengths scale was 25 %. For most of the same participants (N = 8,302), we analyzed cross-informant agreement between self-reports on the ASR and collateral reports on the ABCL. Cross-informant correlations for problem scale scores averaged .47, with considerable societal variation. Problem score means were higher on the ASR than the ABCL in every society, but the size of the difference varied across societies. Mean item ratings on the ABCL and ASR were highly correlated within every society (mean r = .92), but within-dyad item rating agreement varied widely in every society (mean r = .39). In all societies, non-corroboration of self-reported deviance and of collateral-reported deviance was common. Overall findings indicated considerable similarity but also some important differences in collateral-reported problems and adaptive functioning across 14 societies.     

More than a feeling: Wittgenstein and William James on love and other emotions

One of the most significant features of Wittgenstein's Remarks on the Philosophy of Psychology (written after he had completed most of the Philosophical Investigations) is his reflections on emotions. Wittgenstein's treatment of this topic was developed in direct response to his reading of William James’s chapter on emotions in his 1890 masterpiece, The Principles of Psychology. This paper examines the competing views of emotions that emerge in these works, both of which attempt to overcome the Cartesian dualist conception in different ways. The main point of disagreement concerns the relation between emotions and their bodily expression (e.g. the relation between grief and weeping). My interpretation focuses on Wittgenstein's remarks on the emotion of love because, I argue, it is a particularly problematic case. To elucidate his largely unexplored view of love, I draw on his remarks on understanding and criteria in the Philosophical Investigations. I argue that by examining the examples of complex emotions like love, we can arrive at a more accurate characterization of Wittgenstein's general view of mental concepts and mental phenomena.     

Anselm's Quiet Radicalism

It is characteristic of Anselm to adopt the formulations of his authorities while giving them meanings of his own, hiding conceptual disagreement by means of verbal echoes. Anselm's considerable originality sometimes goes unnoticed because readers see the standard Augustinian language and miss the fact that Anselm uses it to state un-Augustinian views. One striking instance of Anselm's quiet radicalism is his understanding of free choice and the fall. He seems to uphold standard Augustinian privation theory when he affirms that injustice is merely an absence of justice where justice should be; he seems also to be committed to the standard Augustinian view that everything that has being is created by God. A closer examination, however, shows that Anselm clearly has qualms about whether privation theory can do all of the work to which Augustine had tried to put it; and Anselm actually affirms that every free choice has being and yet is not created by God. I begin by showing that Anselm regards unjust acts as being ontologically on a par with just acts. Injustice itself is nothing, a privation; but an unjust volition is something, and indeed no less something than a just volition. Moreover, creatures have their volitions solely from themselves, not from God. So Anselm must deny that God is the creator of everything that has being: free choices have being, and creatures are the sole causes of those choices. Anselm explicitly draws this radical conclusion, but he does so quietly, without fanfare, taking care to provide ways in which he can still say all the traditional things but mean something radical.