What’s in a Name? Two Approaches to Evaluating the Label Feminist

Across two studies, we employed unique approaches to investigating the meaning of the label feminist using a sample of undergraduates from a large Northeastern university in the U.S. In Study 1 (N = 60), we utilized an impression formation paradigm to investigate the meaning of the label feminist when applied to typical college student. The results revealed that feminist males were rated less favorably than nonfeminist males and feminist females were rated more favorably than nonfeminist females. In Study 2 (N = 112), we examined the context-free associations that people have with the label feminist using two implicit attitude measures. Females reported positive implicit associations with the label feminist while males expressed neutral to slightly negative implicit associations with feminists.     

评价性条件反射效应：无条件刺激的呈现时长、效价强度与关联意识的作用

以真实商标图案为条件刺激, 情绪图片为无条件刺激, 探索无条件刺激呈现时长、效价强度与关联意识对评价性条件反射效应的影响。实验通过结合四图再认测验与基于项目分析, 对关联意识的作用进行了详细探讨。结果表明, 评价性条件反射效应只发生在无条件刺激长呈现水平与无条件刺激强效价水平; 评价性条件反射效应的产生需要基于被试的关联意识。关联意识在呈现时长(效价强度)与评价性条件反射效应间的中介作用不显著。结果不支持评价性条件反射的内隐错误归因机制及联想-命题评价模型的相关论断, 部分支持命题性解释模型。     

Ethical narratives,street kitchens and doing religious difference amongst post-migrant communities in contemporary Britain

Street kitchens organised by religious groups in response to food poverty and homelessness have become a ubiquitous feature of British cities. Although a good deal of literature has explored this genre of social action, relatively little has analysed it as a feature of religious practice associated with post-migrant communities. This paper uses data drawn from ethnographic research on Sikh and Muslim street kitchens in two British cities to consider the significance of such initiatives amongst Britain’s South Asian communities. The paper focuses on the role of narrative in this context, deploying Ingold’s notion of ‘storied knowledge’ to analyse fluid, emergent ethical practices expressed through religion-related stories. These practices, envisaged here as ‘religioning’, draw on South Asian religious traditions creatively reconfigured in the postcolonial city. I argue that such developments constitute a significant diasporic intervention into settled accounts of ‘faith’ as a vehicle for ethical citizenship in British urban environments.     

The influence of T-shirt graphics on perceptions and behavioral intentions

Do graphics on clothing drive perceptions? We used a between group design to test if athletic, academic, or suggestive graphics on clothing differentially influence perceptions and behavioral intentions. In study 1, participants (N = 199) rated five female t-shirt models, and in study 2 and 3, participants rated five male t-shirt models (N = 120) or university students (N = 50). Analyses of variance controlling for sex (ANCOVA) showed participants were least likely to want to interact with models/students wearing sexually suggestive graphics: Study 1, F(3,165) = 30.263, p < .001, η_p ²  = .30, power = 1.00; Study 2, F (3,119) = 11.630, p < .000, η_p ² = .234, and Study 3, F(1, 42) = 12.578, p < .000. Participants did not rate models in the academic and athletic graphic shirts differently from models with plain white shirts. Results support the concept that people form different perceptions based upon the clothing a person wears, changing behavioral intentions. Neither sex role ideation (Study 1) or sexism (Study 2) were significant covariates of perceptions and intentions.     

Getting off on the right foot: The role of openness to experience in fostering initial trust between culturally dissimilar partners

Cross-cultural partnerships can provide a competitive edge for organizations, but also hinder trust between individuals, and thus the flow of diverse knowledge that facilitates positive organizational outcomes. We investigate whether openness to experience (openness, in short) protects against lower trust in cross-cultural partnerships by weakening the effect of cultural diversity on trust formation processes (defined by perceived similarity and trustworthiness, serially). We randomly assigned White, American participants to partners from either the same or different (i.e., Chinese) cultural background. After introductions, participants rated their partner’s similarity and trustworthiness, and played a game assessing behavioral trust. Openness was measured 3–7 days prior. People high (versus low) on openness were more trusting towards culturally dissimilar partners because they perceived them as more similar, and thus more trustworthy.     

Political ideology predicts attitudes toward moral transgressors

We combine recent theoretical advances in the study of morality with a growing interest in the predictive power of political ideology to test new hypotheses concerning impression formation. In two experiments (total N = 3881), newly-formed attitudes depended upon United States citizens’ political ideology and the moral content of the attitude induction. Specifically, when forming impressions of a person violating moral foundations of Care/Fairness, political liberals disliked the person more than did conservatives. In contrast, when forming impressions of a person violating moral foundations of Loyalty/Authority/Purity, conservatives disliked the person more than did liberals. This work establishes that ideological differences are important not only for long-standing attitudes and judgments, but create attitudinal divides at the earliest stages of evaluation.     

SCIENCE,RELIGION, AND ETHICS: A RESPONSE TO MICHAEL J. REISS

The respondent agrees with Michael Reiss's general diagnosis of the rudderless state of ethics in our modern society, but not with all of his account of its causes or possible solutions. Scripture has always been limited in terms of direct moral commands, and secular ethics has, since Aristotle at least, been influential in directing Christian understanding of the “good life.” Ethics must be based in biology, but evolutionary biology can tell us more readily what is, than guide us into “what ought” to be. Christian teaching classically emphasized moral formation, grounded in the understanding that we are creatures of a good Creator. We have our being as gift, and human life flourishes when oriented to the Good.     

The original risk: overtheologizing ethics and undertheologizing sin.

The project of articulating a theological ethics on the basis of liturgical anthropology is bound to fail if the necessary consequence is that one has to quit the forum of critical modern rationality. The risk of Engelhardt's approach is to limit rationality to a narrow vision of reason. Sin is not to be understood as the negation of human holiness, but as the negation of divine holiness. The only way to renew theological ethics is to understand sin as the anthropological and ethical expression of the biblical message of the justification by faith only. Sin is therefore a secondary category, which can only by interpreted in light of the positive manifestation of liberation, justification, and grace. The central issue of Christian ethics is not ritual purity or morality, but experience, confession and recognition of our own injustice in our dealing with God and men.     

The intersubjective links in perversion1

The author studies the intersubjective links which the pervert maintains with analyst or partner, attempting to indicate the differences between the investments in each case. Rather than accepting that empathy towards these patients is impossible to achieve and disturbs the countertransference profoundly, it attempts to show that these difficulties may be overcome if they are reinterpreted in the light of the theory of the intersubjective link. The author examines the theories and the practice of intersubjectivity and gives a definition of his approach to the link between two subjects. He applies these ideas to the case of a sexually masochistic female patient. The countertransference is marked successively by indifference, rejection and smothering. The analysis of the analyst's dream allows the situation to evolve. Failures in primary identification can result in domination over others and utilitarianism. The author examines the place of the challenge to the ‘Law’ and the father (in the attempt by the patient to put a theory to the test) in order to identify the figure of the witness in the pervert's intersubjective links. The desire of the transference would be marked by the figure of the witness rather than by that of the analyst as accomplice.