Convergent and discriminant validity of the Taylor and Buss measures of physical aggression

Although the Taylor and Buss paradigms have been the most widely used measures of human physical aggression, few attempts have been made to establish validity of the measures. The present investigation attempted to demonstrate convergent and discriminant validity of the paradigms. Fifty-five males engaged in five tasks designed to measure helping, competition, and aggression. Correlations computed among these measures lend support for convergent and discriminant validity of the Taylor and Buss paradigms.     

Intellectual ability and aggressive behavior in nonclinical-nonforensic males

The purpose of this study was to test the relationship between IQ and physical aggression in a nonclinical-nonforensic male sample in a laboratory setting. Thirty males completed an abbreviated version of the Wechsler Adult Intelligence Scale—Revised. Aggression was measured using a modified version of the Taylor reaction-time (RT) aggression paradigm in which subjects competed on a RT task and both received and delivered shocks to a fictitious opponent in provoking and nonprovoking conditions. Provocation conditions (High and Low) were defined by the intensity of shocks the subjects received. Results demonstrated strong inverse correlations between IQ and aggressive behavior under both High and Low Provocation conditions.     

Expectancy confirmed again: A computer investigation of expectancy theory

A computerized attempt to replicate Aronson and Carlsmith's test of expectancy theory was conducted. Generally, subjects performed consistent with their expectancy, although the effect of expectancy was strongly attentuated by an overall achievement orientation. The results contradict the hypotheses that experimenter bias, demand characteristics, or differential recall of performance mediate the effects of expectancy upon performance.     

Being Unimpressed with Ourselves: Reconceiving Humility

I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding of humility captures truths present but exaggerated in several of them. Responding to some problems for my view, including what I call “Driver’s Paradox”(i.e., the strangeness of someone’s proclaiming ‘I’m humble!’), I suggest that some over-ambitious claims about our moral responsibilities may indicate a lack of proper humility. I discuss the relationship of the character trait of humility both to what humiliates and to what humbles, concluding with consideration of the background assumptions against which, and the circumstances in which, humility may reasonably be classified as a moral virtue.

ON WEAK POSTPOSITIVISM: AHISTORICAL REJECTIONS OF THE VIEW FROM NOWHERE

Abstract: Postpositivists have lately joined post‐Husserlians in arguing that the deepest problem with Descartes' legacy is that it fosters the objectivist illusion that philosophers might actually come to think “from Nowhere,” or at least that they can self‐consciously choose whatever presuppositions they do accept. Yet this argument is easier to express than to incorporate into one's own thinking. It is perfectly possible to oppose the View from Nowhere, and even to criticize others for failing to understand its impossibility, and still do so … as if from Nowhere. This article is concerned with such compromised opposition—that is, with critics who reject, in ahistorical terms and from an ahistorical standpoint, an ahistorical conception of philosophy. It focuses on two figures from the empiricist‐positivist side of the Cartesian legacy, Rorty and Taylor, but their story is in important ways typical. Though their criticisms are certainly more radical and considerably more successful than those of many of their analytic colleagues, each retains in his own thinking more of the ahistorical or standpointless ideal than he realizes.     

Editorial: Newman and Ecclesiology

Jerusalem is at the centre of Christian culture – the place of the Lord's Passion and Resurrection and the place of Pentecost – and the image of Jerusalem is fundamental to any Christian vision of the Church and the Kingdom. There was an earthly city and one in heaven; and since the temple was inseparable from the city, temple imagery – the Garden of Eden, the Holy Wisdom, the Messiah – appears in Christian hymns about Jerusalem. In the centuries preceding the advent of Christianity, both city and temple had become corrupt, so when Jesus cleansed the temple and prophesied the destruction of the city, many people would have applauded him. The harlot city that burned in the Book of Revelation was Jerusalem, and when the emperor Constantine built the Church of the Resurrection in Jerusalem, he was building a Christian temple, replacing not the one destroyed in 70 CE, but the original temple of Solomon.