Dual pathways to engage in ‘Silent Marches’ against violence: moral outrage,moral cleansing and modes of identification

A survey (N = 120) examined variables that contribute to the willingness of people to engage in silent marches against violence in the Netherlands. As argued in Sacred Value Protection Model (SVPM) of Tetlock, Kristel, Elson, Green, and Lerner ( 2000 ) and moral mandate theory of Skitka, Bauman, and Sargis ( 2005 ), moral threats that are triggered by violent incidents, may indeed drive people to protest against such incidents. Our findings indicated dual pathways to such protests, that are all associated with reactive, angry empathic concerns. These concerns involve people's outrageous, punitive reactions towards offenders on behalf of the victims. These concerns are directly or indirectly related to people's participation intentions. That is, they directly influence the participation intention variable, or indirectly, through (re‐)establishing the belief in a just‐world, or through more fearful, self‐directed moral cleansing reactions. These latter reactions aim at reinforcing community‐shared moral standards. Copyright © 2007 John Wiley & Sons, Ltd.     

Sleeping beauty and the dynamics of de se beliefs

This paper examines three accounts of the sleeping beauty case: an account proposed by Adam Elga, an account proposed by David Lewis, and a third account defended in this paper. It provides two reasons for preferring the third account. First, this account does a good job of capturing the temporal continuity of our beliefs, while the accounts favored by Elga and Lewis do not. Second, Elga’s and Lewis’ treatments of the sleeping beauty case lead to highly counterintuitive consequences. The proposed account also leads to counterintuitive consequences, but they’re not as bad as those of Elga’s account, and no worse than those of Lewis’ account.

The roles of thought suppression and metacognitive beliefs in proneness to auditory verbal hallucinations in a non-clinical sample

In a non-clinical sample (N = 751), we investigated relations among two subscales (self-reported intrusiveness of unwanted thoughts and thought suppression) of the White Bear Suppression Inventory (WBSI), metacognitive beliefs, and proneness to auditory verbal hallucinations (AVHs). Both subscales of the WBSI were found to be related to AVH-proneness and strongly positively related to metacognitive beliefs about the uncontrollability and danger of thoughts. Regression analyses were used to test models of the relations among AVH-proneness and a range of metacognitive beliefs. When the WBSI subscale relating to the self-reported intrusiveness of unwanted thoughts was controlled for, the metacognitive style that was the strongest predictor of AVH-proneness was cognitive self-consciousness. Cognitive confidence and beliefs about the uncontrollability of thoughts were also significant predictors of AVH-proneness. These findings are used to revise existing models of the relations between metacognitive beliefs and AVHs. Implications for the management of AVHs are discussed.     

Teachers' self-efficacy beliefs as determinants of job satisfaction and students' academic achievement: A study at the school level

Teachers' self-efficacy beliefs were examined as determinants of their job satisfaction and students' academic achievement. Over 2000 teachers in 75 Italian junior high schools were administered self-report questionnaires to assess self-efficacy beliefs and their job satisfaction Students' average final grades at the end of junior high school were collected in two subsequent scholastic years. Structural equation modeling analyses corroborated a conceptual model in which teachers' personal efficacy beliefs affected their job satisfaction and students' academic achievement, controlling for previous levels of achievement.     

Perceived Control Over Aging-Related Declines: Adaptive Beliefs and Behaviors

ABSTRACT— The belief that people are in control of desired outcomes, including those associated with aging, is a hallmark of American culture. Nevertheless, older adults are less likely than the young to believe there are things that can be done to control aging-related declines in areas such as memory. Within age groups, individual differences in control beliefs are related to cognitive performance, health, and well-being. Mechanisms linking perceived control and positive outcomes include adaptive behaviors such as strategy use and physical activity. There is some evidence that control beliefs can be modified in later life, as illustrated in an intervention for fear of falling. Further work is needed to examine the antecedents of perceived control in later life and the implications of control beliefs in other aging-related domains.     

Qualitative research in psychology: Attitudes of psychology students and academic staff

Qualitative research is experiencing a resurgence within the field of psychology. This study aimed to explore the range of attitudes towards qualitative research in psychology held by students and academics, using the model of attitudes by Eagly and Chaiken as a framework. Twenty‐one psychology students and academics were interviewed about their attitudes towards qualitative research. Interviews were transcribed and analysed using thematic analysis. While qualitative research was described as inherent to the psychology profession and useful for generating rich data, some participants felt that this approach was not well respected or considered as legitimate as quantitative methods. Reflecting common misperceptions about qualitative research, participants also expressed concerns that qualitative research was too subjective and had limited generalisability. Furthermore, some participants felt that they lacked the skills and confidence necessary to conduct qualitative research. Large investments in time and resources were identified as barriers to undertaking qualitative research. Identifying attitudes towards qualitative research provides a basis for future work in dispelling myths, promoting attitudinal change and increasing both the use and teaching of qualitative approaches in psychology.     

Beliefs About Psychological Services (BAPS): development and psychometric properties

A scale to measure attitudes towards seeking psychological help was developed (Beliefs About Psychological Services [BAPS]) and evaluated. This scale was based on items gathered from students, colleagues, and the authors when asked about common positive and negative attitudes toward psychologists and their services. Items were also based on the Fischer and Turner (1970 Fischer, EH and Turner, JLeB. 1970. Orientations to seeking professional help: Development and research utility of an attitude scale. Journal of Consulting and Clinical Psychology, 35: 79–90. [Crossref], [PubMed], [Web of Science ®] [Google Scholar]) Attitudes Toward Seeking Professional Psychological Services (ATSPPH) measure. Three studies are reported describing the construction and evaluation of the psychometric properties of the BAPS. The BAPS is an 18-item measure consisting of three subscales: Intent, Stigma Tolerance, and Expertness. Support was found for the reliability and validity of the measure.     

The Philosophical Scandal of the Wrong Kind of Religious Disagreement

I argue for the following four theses: (1) The Dread Thesis: human beings should fear having false religious beliefs concerning some religious doctrines; (2) The Radical Uncertainty Thesis: we, namely most human beings in our culture at our time, are in a situation where we have to commit ourselves on the truth or falsity of some propositions of ultimate importance; (3) The Radical Choice Thesis: considerations of expected loss or gain do not always provide guidance as to how to commit ourselves on matters of religious doctrine that are both radically uncertain and of ultimate importance; (4) The Scandal Thesis: radical choice on matters of ultimate importance is neither good nor inevitable, but due to the collective failure of philosophers of religion. Then I consider some inadequate responses: playing the faith card; contra-Pascalian decision theory; spiritual chauvinism; that faith presupposes uncertainty; the older pachyderm; irony, subjectivity, relativism and non-cognitivism; tainted truth; and muddling through. Finally I submit that the way forward is quite simply to become better philosophers.

Identifying and changing the normative beliefs about aggression which lead young Muslim adults to join extremist anti‐Semitic groups in Pakistan

Two studies investigated the role of beliefs about the acceptability of aggression (“normative beliefs”) against Jews in determining who would join an extremist group. In Study 1, students in a university in Pakistan (N=144) completed self‐report attitude measures, and were subsequently approached by a confederate who asked whether they wanted to join an extremist anti‐Semitic organization. Normative beliefs about aggression against Jews were very strong predictors of whether participants agreed to join. In Study 2, participants (N=92) were experimentally assigned to either a brief educational intervention, designed to improve inter‐group relations, or to a control group. They also filled in self‐report attitude measures pre and post intervention. Participants in the intervention group were much less likely to agree to join the extremist group, and this effect of the intervention on joining was mediated by changes in normative beliefs about aggression against Jews. The results have implications for theories of inter‐group aggression and interventions to prevent people from being recruited into extremist groups. Aggr. Behav. 35:514–519, 2009. © 2009 Wiley‐Liss, Inc.     

Superstitious,magical, and paranormal beliefs: An integrative model

Lack of conceptual clarity has hampered theory formation and research on superstitious, magical, and paranormal beliefs. This study offers a conceptual framework where these concepts are differentiated from other unfounded beliefs and defined identically as a confusion of core knowledge about physical, psychological, and biological phenomena. When testing this definition with questionnaire items (N = 239), the results showed that superstitious individuals accepted more violations of core ontological distinctions than skeptics did and that ontological confusions discriminated believers from skeptics better than intuitive thinking, analytical thinking, or emotional instability. The findings justify the present conceptualization of superstitious, magical, and paranormal beliefs, and offer new theoretical propositions for the familiar everyday beliefs that are yet scientifically so poorly understood.