Evaluations of moral and conventional intergroup transgressions

To investigate children's understanding of intergroup transgressions, children (3–8 years, N = 84) evaluated moral and conventional transgressions that occurred among members of the same gender group (ingroup) or members of different gender groups (outgroup). All participants judged moral transgressions to be more wrong than conventional transgressions. However, when asked to make a judgment after being told an authority figure did not see the transgression, younger participants still judged that moral violations were less acceptable than conventional transgressions, but judged both moral and conventional transgressions with an outgroup victim as more acceptable than the corresponding transgressions with an ingroup victim. Older children did not demonstrate the same ingroup bias; rather they focused only on the domain of the transgressions. The results demonstrate the impact intergroup information has on children's evaluations about both moral and conventional transgressions.     

A weight‐related growth mindset increases negative attitudes toward obese people

In implicit personality theory, people with entity views or a fixed mindset perceive characteristics (e.g., intelligence) as uncontrollable, whereas people with incremental views or a growth mindset perceive characteristics as controllable. In addition to other benefits, the literature sometimes suggests that having a growth mindset will protect against prejudice, which the current two studies examine in terms of negative attitudes toward obese people. Participants (total N = 501) were randomly assigned to complete a questionnaire assessing attitudes toward an obese or nonobese person and a self‐theory questionnaire also assessed ideas about body weight. People with a growth mindset, and not fixed mindset, were more likely to have negative attitudes toward obese individuals, pointing to a potential downside of growth mindset in the obesity domain.     

It's a Total Way of Life? Catholic Priests,Women's Ordination,and Identity Work

Research has shown Catholic priests to be polarized on a few issues, including women's ordination. Explanations have been offered for why priests are initially polarized—particularly the influence of ordination cohort—but not for how attitudes are maintained over time. Using 31 in‐depth interviews with Catholic priests in the United Kingdom, I find that priests are indeed polarized into groups I call “Total Identity Priests” and “Plural Identity Priests.” Taking the example of women's ordination, I show that these two groups of priests maintain their anti‐ or pro‐women's ordination attitudes (respectively) via patterned, everyday identity work, in which they mobilize available cultural schemata. I highlight four areas in which their identity work differs: explicit identity talk, narratives of calling, clericalism and titles, and clothing. This identity work serves to summarize, communicate, and reinforce their personal identities, which in turn reinforce their existing attitudes towards women's ordination.     

The relationship between existential attitudes and professional quality of life among nursing students

This study examined the relationship between existential attitudes and professional quality of life among a sample of South African nursing students (N = 150; mean age = 21.19, SD = 2.77; female = 90%). The student nurses completed the Life Attitudes Profile-Revised (LAP-R) and the Professional Quality of Life Scale (PROQoL). The data were analysed using the Pearson product-moment correlation and multiple regression analysis. Existential attitudes significantly predicted scores on the PROQoL. The findings suggest that existential attitudes are an essential personal resource that could serve as a potential buffer against compassion fatigue and burnout while enhancing compassion satisfaction.     

美国与知情同意有关的一些问题

知情同意是医疗保健和医学研究的一个基本的伦理学要求。这两种情况中,当医学研究的知情同意标准比医疗保健要求更加严格时,知情同意包含了3种要素：（1）告知病人或受试者该研究的性质。包括益处,危险和其他有关内容;（2）确保病人受试者理解所提供的信息;（3）得到病人或受试者自愿的同意,没有能力参与知情同意的病人包括患痴呆和危重病等无决断 能力的病人,这些病人属弱势病人。如要获许对他们的疾病进行研究,我们必须制定保护弱势受试者有效的伦理政策,提出了关于对痴呆病人、危重病人,脑死亡病人研究的伦理学政策。     

The Limbic System and the Soul: Evolution and the Neuroanatomy of Religious Experience

The evolutionary neurological foundations of religious experience are detailed. Human beings have been burying and preparing their dead for the Hereafter for more than 100,000 years. These behaviors and beliefs are related to activation of the amygdala, hippocampus, and temporal lobe, which are responsible for religious, spiritual, and mystical trancelike states, dreaming, astral projection, near-death and out-of-body experiences, and the hallucination of ghosts, demons, angels, and gods. Abraham, Moses, Muhammad, and Jesus Christ, and others who have communed with angels or gods display limbic system hyperactivity, whereas patients report religious hallucinations or out-of-body experiences when limbic structures are stimulated or excessively activated. It is postulated that limbic and temporal lobe structures account for the sexual and violent aspects of religious behavior and also serve as a "transmitter to God," and that the evolution of these structures made spiritual experience possible.     

Beliefs About Psychological Services Among Guatemalan College Students

This mixed-methods study identified the help-seeking attitudes of Guatemalan college students. A random sample of 248 students across 2 universities responded to a cultural adaptation of the Beliefs About Psychological Services (BAPS; Ægisdóttir & Gerstein, 2009) survey. The directors of both universities and a subsample of participants were also interviewed. Quantitative findings demonstrated low levels of stigma and positive help-seeking attitudes among students. Qualitative findings indicated that psychological services were limited, financially out of reach, or failed to address students’ gender-specific concerns. Recommendations to address these challenges are presented. Este estudio de métodos mixtos identificó las actitudes de búsqueda de ayuda de estudiantes universitarios guatemaltecos. Una muestra aleatoria de 248 estudiantes de dos universidades respondió a una adaptación cultural de la encuesta Creencias sobre Servicios Psicológicos (BAPS, por sus siglas en inglés; Ægisdóttir & Gerstein, 2009). También se entrevistó a los directores de ambas universidades y a una submuestra de participantes. Los hallazgos cuantitativos demostraron bajos niveles de estigma y actitudes de búsqueda de ayuda positivas entre los estudiantes. Los hallazgos cualitativos indicaron que los servicios psicológicos eran limitados, no eran lo bastante asequibles o no abordaban las preocupaciones relativas al sexo de los estudiantes. Se presentan recomendaciones para abordar estos desafíos.