Novel attitudes can be faked on the Implicit Association Test

We asked participants to imagine that a researcher would provide them with positive or negative information about fictitious social groups. Half of the participants were asked to act in such a way that they would conform to the expectations of the researcher. The other participants were asked to behave in the manner opposite to what the researcher expected. Participants then completed an IAT designed to measure the newly formed attitudes toward the fictitious social groups. The direction of the IAT effect depended on the faking instructions. The results call for caution when using the IAT to study the development of implicit attitudes.     

The personal myth: A re‐evaluation

This paper presents a re‐evaluation of Kris's personal myth. The notion has been used rather sparingly despite the Delphi Symposium in 1984 on the question of its clinical usefulness. After framing the notion of myth, some difficulties related to the question are identified. A clinical vignette exemplifies some of the ambiguities in its definition but stresses its clinical relevance. A discussion expands on these situations so as to propose three various aspects of personal myths to account for the two variants identified by Kris. The actualization of the underlying fantasy in the character organization is a third form and the technical aspect associated with it is reviewed from a new perspective. The family romance is revisited to reassess its role as the basis of the personal myth in the face of studies favouring an earlier development of the myth.     

The Spirituality of Justification

The doctrine of justification‐by‐faith has gathered enough dust on its shelf in the museum of antiquated doctrines. When we draw justification‐by‐faith out where we can take a good look at it, it glistens like a mirror. It reflects back to us human beings who we are. We are self‐justifiers. In the name of justice, we perpetrate violence. The pursuit of justice does as much damage as the pursuit of injustice, unfortunately. Like a mirror, justification‐by‐faith reveals who we are and announces that God justifies us by grace. This means we do not have to self‐justify. Liberated from self‐justification, the Christian is free to love for the sake of the beloved.     

Sacrifice and Stigma: Managing Religious Risk

This article develops a theoretical explanation for the incidence of sacrifice and stigma or “strictness” that—unlike the extant literature—explicitly incorporates a supernatural motive for religiosity. This innovation permits a precise delineation of religious risks and leads to the critical insight that “strictness” is an instrument of mutually beneficial risk mitigation. The theory yields alternative explanations for all empirical regularities on the incidence of strictness that the club model explains, including the seemingly anomalous labor market behavior of Ultra‐Orthodox Jews in Israel, the high lethality of extremist religious sects, and the positive correlation between strictness and social service provision. Among the attributes that distinguish the risk mitigation approach from the club model are: its explanation of observed income dispersion within strictness categories that is substantially greater than that implied by the club model; its prediction that the positive correlation between strictness and exclusivity is a causal relationship in which exclusivity is causally prior to strictness; and its demonstration that variation in the risk mitigation benefits members derive from strictness is at least as important as variation in the opportunity costs of strictness in explaining variation in the levels of strictness employed across denominations and sects.     

The mathematics of sharing / Las matemáticas que realizan los niños al compartir

Abstract

The purpose of sharing is to construct equivalent sets, making it an ideal context for analysing important quantitative concepts such as counting, equivalence and cardinality. Two studies analysed how four- and five-year-olds shared blocks in equal sharing and reciprocity conditions and their number inferences about one set after counting the other. The researcher asked children to share double and single blocks between two characters. They succeeded more in building equivalent shares in an equal sharing than reciprocity condition. Most children who shared correctly also made appropriate number inferences. To examine whether perceptual cues helped children share the blocks, a second study used Canadian $1 and $2 coins. A double block is twice the size of a single, whereas there is no visual cue about the value relation between coins because they are the same size. Unexpectedly, children shared equally well with blocks and coins, and most children made number inferences.     

Sola Gratia as Divine Attribute: Resurrecting the God of the Gospel

Can we speak of sola gratia as a divine attribute so as to affirm that all that God does is grace? Traditionally, Western Christian theology has answered that question negatively, placing God's justice in opposition with God's grace and presenting a God whose love does not seem to be unconditional. This has been especially evident in the ways in which Scripture, the work of Christ, justification by faith, and the distinction between law and gospel commonly have been interpreted. By rethinking those traditional interpretations on the basis of an understanding of divine grace as unconditional love, we can indeed proclaim a God of sola gratia and a gospel capable of transforming human lives and responding effectively to the crisis of faith we face today.     

Existential crises in two religious patients: Vicissitudes of faith and the emergence of the true self

The authors present two clinical cases involving an existential crisis which led the patients to lose what had been the foundation in their lives, their faith. Although the therapeutic settings differ – the first patient had a few psychotherapy sessions following a psychotic episode with a mystical background, while the second was in the final stage of analytic treatment – the authors highlight how in both clinical cases a loss of faith becomes a total and urgent crisis of the Self. The fracture which ensues seems to generate an intense engagement of the body which, paradoxically during a loss of faith, induces an experience of ecstasy of the kind that has traditionally been reported. In the first case the experience of ecstasy was lived first‐hand by the patient who thereafter redefined the psychotic breakdown as a “moment of truth”; whereas the second patient, through a deep projective identification, induces an eerie countertransferential feeling of ‘metaphysical’ shortfall in the agnostic psychoanalyst, triggering bewilderment, physical discomfort and awe in him. In both cases the authors believe that the notable somatic involvement may be correlated to a potentially profound and unprecedented contact with the True Self.     

It is better to smile to women: Gender modifies perception of honesty of smiling individuals across cultures

Social perception studies have revealed that smiling individuals are perceived more favourably on many communion dimensions in comparison to nonsmiling individuals. Research on gender differences in smiling habits showed that women smile more than men. In our study, we investigated this phenomena further and hypothesised that women perceive smiling individuals as more honest than men. An experiment conducted in seven countries (China, Germany, Mexico, Norway, Poland, Republic of South Africa and USA) revealed that gender may influence the perception of honesty in smiling individuals. We compared ratings of honesty made by male and female participants who viewed photos of smiling and nonsmiling people. While men and women did not differ on ratings of honesty in nonsmiling individuals, women assessed smiling individuals as more honest than men did. We discuss these results from a social norms perspective.     

The Face of the Chameleon: The Experience of Facial Mimicry for the Mimicker and the Mimickee

This research addressed three questions concerning facial mimicry: (a) Does the relationship between mimicry and liking characterize all facial expressions, or is it limited to specific expressions? (b) Is the relationship between facial mimicry and liking symmetrical for the mimicker and the mimickee? (c) Does conscious mimicry have consequences for emotion recognition? A paradigm is introduced in which participants interact over a computer setup with a confederate whose prerecorded facial displays of emotion are synchronized with participants’ behavior to create the illusion of social interaction. In Experiment 1, the confederate did or did not mimic participants’ facial displays of various subsets of basic emotions. Mimicry promoted greater liking for the confederate regardless of which emotions were mimicked. Experiment 2 reversed these roles: participants were instructed to mimic or not to mimic the confederate’s facial displays. Mimicry did not affect liking for the confederate but it did impair emotion recognition.