IRRATIONAL BELIEFS AND SOCIAL CONSTRUCTIONISM: CORRELATIONS WITH ATTITUDES ABOUT REALITY,BELIEFS ABOUT PEOPLE,AND COLLECTIVE SELF-ESTEEM

Rational Emotive Behavior Therapy (REBT) is theoretically consistent with the postmodern social constructionist assumption of a reciprocal causality between the individual and society. In a test of this claim, REBT irrationalities as measured by the Irrational Belief Scale and by the Survey of Personal Beliefs were correlated with Attitudes toward Reality, Cynicism, Beliefs in the Conventional Goodness of People, and Collective Self-Esteem. All measures of irrationality identified the postmodern social constructionism recorded by the Attitudes toward Reality Scale as rational. Especially the Irrational Belief Scale identified Cynicism and Beliefs in the Conventional Goodness of People as irrational and Collective Self-Esteem as rational. The Survey of Personal Beliefs described Collective Self-Esteem as irrational and therefore suggested that the conceptual framework of REBT can promote negative assessments of collectivistic forms of adjustment. Most importantly, however, these data confirmed that REBT includes potentials that are compatible with postmodern social constructionism. Address correspondence to P. J. Watson, Psychology/Department # 2803, University of Tennessee at Chattanooga, 350 Holt Hall-615 McCallie Ave, Chattanooga, TN 37403, USA; e-mail: paul-watson@utc.edu     

Connections between experience, beliefs, scientific knowledge, and self-evaluated expertise among investigators of child sexual abuse in Finland

The purpose of this study was to investigate whether clinicians investigating child sexual abuse (CSA) rely more on scientific knowledge or on clinical experience when evaluating their own expertise. Another goal was to check what kind of pre-trial beliefs the clinicians had. The connections between these different factors were investigated. A questionnaire covering items concerning demographic data, experience, knowledge about CSA, self-evaluated expertise and beliefs about CSA was given to 126 social workers, 60 child psychiatrists and 134 psychologists. The results showed that the clinicians relied more on their clinical experience than on scientific knowledge when evaluating their expertise as investigators of CSA. Furthermore, social workers possessed stronger attitudes in favor of children than the other groups, while child psychiatrists had more negative attitudes towards the criminal justice system. Male participants had less strong beliefs than did the female participants. The findings indicate that the education of CSA investigators should focus more on theoretical knowledge and decision-making processes as well as the role of pre-trial beliefs.     

Échelle du fatalisme en santé version française (EFS-VF) : une validation de l’échelle du fatalisme en santé

IntroductionFatalistic beliefs have a deleterious effect on the adoption of healthy behaviours and well-being of individuals. In health domain, there are tools in the literature to measure those beliefs in several cultures, but none are suitable for an African context, precisely in Cameroon.ObjectiveThis study aimed to validate the French-cultural version of the 20-item health fatalism scale of Shen et al. in a Cameroonian population.MethodIn a sample of 652 participants (331 women and 321 men) aged from 15 to 61 years, this scale was translated, adapted and its psychometric qualities assessed.ResultsExploratory and confirmatory factor analyses showed that in the Cameroonian context, a four-dimensional model with 18 items was more adjusted. The extracted factors were: luck, ineluctability of disease, pessimism and pre-determination.ConclusionThe health fatalism scale French version can be used effectively to evaluate fatalistic beliefs in the African context precisely in Cameroon, in order to adapt community health interventions aimed at eradicating risky behaviours.     

Lower class people suffered more (but perceived fewer risk disadvantages) during the COVID-19 pandemic

Does COVID-19 affect people of all classes equally? In the current research, we focus on the social issue of risk inequality during the early stages of the COVID-19 pandemic. Using a nationwide survey conducted in China (N = 1,137), we predicted and found that compared to higher-class individuals, lower-class participants reported a stronger decline in self-rated health as well as economic well-being due to the COVID-19 outbreak. At the same time, we examined participants' beliefs regarding the distribution of risks. The results demonstrated that although lower-class individuals were facing higher risks, they expressed lesser belief in such a risk inequality than their higher-class counterparts. This tendency was partly mediated by their stronger endorsement of system-justifying beliefs. The findings provide novel evidence of the misperception of risk inequality among the disadvantaged in the context of COVID-19. Implications for science and policy are discussed.     

Epistemic deontology and the Revelatory View of responsibility

According to Universal Epistemic Deontology, all of our doxastic attitudes are open to deontological evaluations of obligation and permissibility. This view thus implies that we are responsible for all of our doxastic attitudes. But many philosophers have puzzled over whether we could be so responsible. This paper explores whether this puzzle can be resolved, and Universal Epistemic Deontology defended, by appealing to a view of responsibility it calls the Revelatory View. On that view, an agent is responsible for something when it reveals the kind of person the agent is. The paper explores four ways of developing the Revelatory View and argues that none of the views ultimately defends Universal Epistemic Deontology.     

Generalized Dispositional Distrust as the Common Core of Populism and Conspiracy Mentality

Populism and beliefs in conspiracy theories fuel societal division as both rely on a Manichean us-versus-them, good-versus-evil narrative. However, whether both constructs have the same dispositional roots is essentially unknown. Across three studies conducted in two different countries and using diverse samples (total N = 1,888), we show that populism and conspiracy mentality have a strong common core as evidenced using bifactor modeling. This common core was uniquely linked to (aversive) personality, namely the Dark Factor of Personality (D), beyond basic personality traits from the HEXACO Model of Personality Structure. The association between D and the common core, in turn, was fully accounted for by distrust-related beliefs as captured in cynicism, dangerous and competitive social worldviews, sensitivity to befallen injustice, and (low) trust propensity. Taken together, the results show that populism and conspiracy mentality have a shared psychological basis that is well described as a sociopolitically flavored manifestation of generalized dispositional distrust. The findings thus underscore the value of generalized trust for societal functioning and suggest that increasing trust may simultaneously combat both populism and beliefs in conspiracy theories.     

The influence of self‐efficacy,subjective norms,and risk perception on behavioral intentions related to the H1N1 flu pandemic: A comparison between Korea and the US

This study examined the extent to which individualism‐collectivism moderates the relative effects of agency control beliefs (i.e., self‐efficacy), social norms (i.e., subjective norms), and risk perception (perceived vulnerability and perceived severity) on behavioral intention to engage in self‐protection behavior in the context of the H1N1 flu pandemic. Using multistage stratified sampling, the present study sampled people from the US (n = 399) and Korea (n = 500), two countries that have been found to be prototypical of individualistic and collectivistic national cultures, respectively. Consistent with the contrast between individualism and collectivism, the results of moderated regression analyses showed that intrapersonal control beliefs (i.e., self‐efficacy) and risk perception (i.e., perceived severity) had stronger effects on behavioral intention in the American sample than in the Korean sample, whereas social norms (i.e., subjective norms) had a stronger predictive power for the Korean sample than for the American sample. Overall, the findings contribute to health and risk studies by specifying which aspects of risk perceptions or beliefs are affected by national culture and how this translates into cross‐national variations in health risk behavioral intention.     

Engagement With Self‐Practice/Self‐Reflection as a Professional Development Activity: The Role of Therapist Beliefs

A number of research studies support self‐practice/self‐reflection (SP/SR) as an experiential learning process that facilitates the acquisition of therapeutic skill in a number of cognitive‐behavioural therapy (CBT) competencies and as showing potential as a valuable professional development activity. Engaging therapists to participate in SP/SR programmes is sometimes difficult, and when they are offered the option to participate in SP/SR programmes as part of professional development, relatively few volunteer. This study investigates the role of therapist beliefs about SP/SR as a potential obstacle to engagement. An online survey was developed to assess the strength of 14 commonly held therapist beliefs concerning the consequences of participating voluntarily in a SP/SR programme. Participants were a combined sample of 44 Psychological Wellbeing Practitioners and high‐intensity CBT therapists employed by an Improving Access to Psychological Therapies service in the United Kingdom. Few negative beliefs about SP/SR emerged. The majority of respondents believed SP/SR programmes were relevant to their work situation, but perceived “lack of time” as a significant barrier to participation. Three factors are considered in relation to introducing SP/SR as a workforce professional development activity: (a) The importance of managing therapist perceptions regarding time; (b) SP/SR as a mechanism to increase self‐care and reduce burnout; and (c) The need to focus mental health services' attention on the potential of SP/SR programmes to increase staff morale and improve service delivery.     

What Kind of Christian Are You? Religious Ideologies and Political Attitudes

Through measures of orthodoxy, images of God, and instrumental beliefs, scholars of the social scientific study of religion have been able to demonstrate how abstract and specific religious beliefs influence political and social attitudes. Building upon this work, this article uses a unique data set to measure social and prosperity gospel support. Further, it examines the roots and political behavioral consequences of support to these religious ideologies. The results show that religious tradition, congregational messages, and social demographics all influence doctrinal support. However, these relationships are conditional upon race. The results also show that the social gospel promotes an emphasis on the structural sources of social problems and the importance of rehabilitation, which leads to higher levels of self‐expressed liberalism and democratic identification. Conversely, the prosperity gospel promotes holding individuals accountable for social problems and punishing deviant behavior, which leads to higher levels of self‐expressed conservatism and Republican identification. The data also suggest that race matters, as the relationship between prosperity gospel support and political attitudes is more powerful for blacks than whites.