La detección de la mentira mediante la medida de la tensión en la voz: una revisión crítica

Resumen

Los analizadores de la tensión vocal son dispositivos que supuestamente detectan la ausencia de ciertos microtemblores en la voz, lo) que sería indicativo de que el sujeto está experimentando tensión. Desde esta perspectiva se asume además que todo mentiroso está tenso, por loo que los analizadores de la tensión vocal se comercializan como detectores de mentiras. En este trabajo presentamos la historia de tales artilugios y la base teórica sobre la que pretenden apoyarse, para pasar a continuación a examinar la investigación empírica realizada para contestar a cuatro preguntas clave: (a) ¿existen características vocales que se alteran cuando el hablante experimenta tensión?, (b) ¿existen características vocales que se alteran cuando el hablante miente?, (c) ¿detectan la tensión los evaluadores del estrés vocal?, y (d) ¿detectan la mentira? La respuesta que la investigación ha dado a estas preguntas cuestiona seriamente el empleo de los analizadores de la tensión vocal como detectores de mentiras.     

The role of fluid and emotional intelligence in malingering

The purpose of the present study was to examine the role of fluid (gf), social (SI) and emotional intelligence (EI) in faking the Beck Depression Inventory (2nd ed., BDI‐II). Twenty‐two students and 26 non‐students completed Raven's Advanced Progressive Matrices (APM), a social insight test, the Schutte et al. self‐report EI scale, and the BDI‐II under honest and faking instructions. Results were consistent with a new model of successful faking, in which a participant's original response must be manipulated into a strategic response, which must match diagnostic criteria. As hypothesised, the BDI‐II could be faked, and gf was not related to faking ability. Counter to expectations, however, SI and EI were not related to faking ability. A second study explored why EI failed to facilitate faking. Forty‐nine students and 50 non‐students completed the EI measure, the Marlowe‐Crown Scale and the Levenson et al. Psychopathy Scale. As hypothesised, EI was negatively correlated with psychopathy, but EI showed no relationship with socially desirable responding. It was concluded that in the first experiment, high‐EI people did fake effectively, but high‐psychopathy people (who had low EI) were also faking effectively, resulting in a distribution that showed no advantage to high EI individuals.     

To share or not to share: The place of personal disclosure in scholarly writing

The norms of scholarly discourse have traditionally excluded personal disclosures in conceptual articles, as if the subjective nature of such revelations would be inconsistent with the scientific/objective stature of these works. Based on the author's experience with a recent publication, based on recent studies of researcher projection and bias in case studies, and using a framework of organizational communication, it is suggested here that there is indeed a contribution such disclosures can make. It is not recommended that sharing on a personal level become a new norm, but rather that the choice to share be considered as viable in a scholarly context. Five specific benefits of such sharing are listed, including unearthing and revealing bias, demystifying the process of discovery, and avoiding the trap of defensive reasoning.     

Growth in Criticism?

Reports of global ecumenical conversations are regularly published by the World Council of Churches in a collection of volumes titled Growth in Agreement. The assumption is that the dialogues are not just repeating the same arguments they made half a century ago, but that relations between member churches have grown qualitatively as a result of this process. This paper asks whether Orthodox critique of Roman Catholic ecclesiology reflects signs of growth or continues “traditional” stereotypical thinking about other churches and religions. The paper first examines Orthodox reactions to Lumen Gentium during and immediately after the Second Vatican Council, then compares them with Orthodox reactions to the council’s 50th anniversary. The paper concludes by asking whether Pope Francis’ endeavour to reform the Catholic Church in the direction of greater synodality is partly the result of the expectations of our sister churches’ representatives over the past 50 years.     

Toward Common Ground: Catholicism and Pentecostalism in African Christianity

After reviewing the great appeal of Pentecostal/charismatic spirituality as a religious phenomenon that has come to stay on the tapestry of the pastoral ecology of African Christianity, this article suggests a more dynamic and practical interface and collaboration with these movements by the Catholic Church in Africa, using the Vatican Council's embrace of ecumenism and dialogue.     

Comorbidity of Personality Disorders and Somatization Disorder: A Meta-analytic Review

Meta-analysis of studies assessing the comorbidity of somatization disorder (SD) with one or more personality disorders (PDs) revealed that-contrary to the assertions of the Diagnostic and Statistical Manual of Mental Disorders (4th edition, text revision)-SD co-occurs with the majority of Axis II PDs. Although comorbidity effect sizes (rs) linking SD with paranoid PD and obsessive-compulsive PD were small, effect sizes for antisocial, borderline, narcissistic, histrionic, avoidant, and dependent PD yielded rs about or above 0.20. Comorbidity information in future versions of the DSM should be revised to reflect the greater number of PDs empirically linked with SD.

How Should We Remember Vatican II?

What happened at Vatican II and the significance of its decisions is strongly contested in the Church today. There is a struggle over the memory of the Council. It is suggested that two hermeneutics are in use, continuity versus discontinuity. On the one hand, it is said that privileging the 'event' of the Council as the interpretative key for reading its documents leads to an ideological distortion and introduces discontinuity with tradition. On the other hand, it is held that the continuity thesis plays down the real changes the Council introduced and, while unexceptional as a theological principle, it is being deployed as a polemical ideology, restricting necessary change. This article distinguishes between theological principle and experience in relation to continuity/discontinuity. It argues that the event of the Council is to be found as much in its effects in the Church at large as what took place in Rome. It analyses the phenomenology of change at both levels and concludes that the tensions between the need for continuity and the impulses of discontinuity need to be recognised and worked with rather than repressed.     

After the Council: Transformationsin the Shape of Moral Theologyand 'the Church to Come'

This paper seeks to explore the impact that the Council had upon moral theology, and vice versa, along with some of the main debates and methodological questions that have preoccupied Catholic ethicists since. Seeking to chart both that, as well as how, moral theology was transformed, four key points arise. First, the emergence, even prior to the council of a more participatory approach to moral theology. Second, the retrieval of an understanding of the provisionality of much moral teaching. Third, an appreciation of the circular relationship between ethics and ecclesiology. Fourth, the 'work to be done' in relation to continuing disagreements over method and the 'yearning for continuity' that emerged in reaction to the transformations in moral theology and indeed the Council in general. We close with consideration of constructive proposals for the future concerning whether and how Catholics might live with difference and indeed with less certitude, reminding ourselves that morality is not a precise and exact science, as if any such thing exists.     

Impressions of the Church of Sweden: liberal and catholic with nuances of Lutheranism

The Church of Sweden is difficult to describe or to characterise, whether as a Folk Church, a national church, as catholic or liberal, or as, in some sense, Lutheran. This article refers to aspects of its complex relations with the Roman Catholic Church and with Lutheranism at large. The author detects, from ecumenical agreement and practice, an incipient new communion of churches, based on a common claim to be catholic and also to be open to developments in society. This group includes the Church of Sweden, the Church of England, the Episcopal Church in the USA, the Old Catholic Churches of the Union of Utrecht and the Philippine Independent Church, all of which are in communion with each other. The author's presentation is set out in relation to the Church of Sweden's liturgical and sacramental life, its church–state relations, and in an account of the rather asymmetrical shape of ecumenism in Sweden, in all of which the question of gender plays a role.