熟悉性和兼容性对复合社会范畴刻板印象表征的影响

通过对启动任务范式的改进,运用3个实验全面考察了复合社会范畴本身的熟悉性和兼容性对复合社会范畴刻板印象中抽象表征和样例表征策略运用的影响。实验1分别以熟悉的、不熟悉且在刻板印象上不兼容的复合范畴为研究对象,研究发现对熟悉的复合范畴采用抽象表征,而对不熟悉且在刻板印象上不兼容的复合范畴的表征采用样例表征;实验2以熟悉且在刻板印象上不兼容的复合范畴为研究对象,研究发现对于熟悉但构成范畴不兼容的复合范畴的表征也采用样例表征;实验3采用相同的实验范式,在描述和定义两种启动任务中设置子范畴间兼容的刻板特质词和不兼容的刻板特质词,选择与实验2相同的复合范畴"男中学教师"为目标群体,更加严密地证实和整合了实验1与实验2的研究结论。3个实验的结果说明复合范畴刻板印象的表征关键取决于兼容性,一旦复合社会范畴的构成范畴在刻板印象上不兼容,那么对于这一复合社会范畴刻板印象的表征采用样例表征。当构成复合范畴的两个子范畴之间兼容时,熟悉性成为刻板印象运用抽象表征还是样例表征的影响因素,无论是对内群体的刻板印象还是外群体的刻板印象,对熟悉的刻板特质词的表征运用抽象表征。     

CAN SCIENCE AND RELIGION RESPOND TO CLIMATE CHANGE?

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.     

The Situational Test of Emotional Management – Brief (STEM-B): Development and validation using item response theory and latent class analysis

This study uses a 3-Parameter Logistic item response theory (IRT) model to develop an 18-item short-form of the Situational Test of Emotion Management (STEM). In a sample of 900 people, the short form showed acceptable reliability (reliability index = .87; Cronbach’s alpha = .84) and a meaningful correlation with another indicator of emotional intelligence (i.e., r = .30 with the Situational Test of Emotional Understanding). Latent class analysis of the short-form detected two classes. For all items, participants in Class 2 had a higher probability of selecting the best option than Class 1. When response options were coded to represent different emotion regulation strategies, Class 2 had a higher probability of endorsing “situation modification” and Class 1 had a higher probability of endorsing “no regulation”. These results provide validity evidence for the STEM-B as an assessment of emotion regulation.     

Iranian Psychotherapists’ Behaviors and Beliefs Toward Sexual Orientation and Gender Identity

The aim of this study is to investigate Iranian psychotherapists’ behaviors and beliefs toward sexual orientation and gender identity. The sample consisted of 358 Iranian psychotherapists, of whom 29.3% (n = 105) were male and 67% (n = 24) were female. Results from the chi-square analyses showed that more male participants reported accepting homosexual clients and treating them as having a pathological disorder than their female counterparts; and licensed respondents reported engaging more in accepting only male or female clients, accepting more homosexual and transgender clients for treatment, and treating them as having a pathological disorder when compared with their unlicensed counterparts. Furthermore supervised respondents reported accepting more homosexual clients than their unsupervised counterparts. However results from the multivariate analysis of variance has indicated that the female participants reported “accepting homosexuals or transgender clients for treatment” more often than the male participants; unsupervised participants reported “accepting homosexual or transgender clients for treatment” and “treating homosexuality per se as a pathological disorder” more often than their supervised counterparts.     

Affect in Ethical Decision Making: Mood Matters

Ethical decision-making research has centered on Rest’s (1986) framework that represents a rational, nonaffective model for ethical decision making. However, research in human cognition suggesting a “dual-processing” framework, composed of both rational and affective components, has been relatively ignored in the ethical decision-making literature. Examining dual-processing literature, it seems affect might be an important factor in decision making when a person’s mood is congruent with the task or situational context frame. Given that ethical decisions are serious and complex tasks, it is proposed here that inducing a negative affective state might produce mood congruence, reinforce the salience of emotion for ethical decision makers, and lead to differences in decision processing. Evidence is presented documenting differences in the decisions made by ethical decision makers in a negative affective state as compared to those in either a positive or neutral affective state.     

How Norms (Might) Guide Belief

Abstract

Belief normativism is roughly the view that judgments about beliefs are normative judgments. Kathrin Glüer and Åsa Wikforss (G&W) suggest that there are two ways one could defend this view: by appeal to what might be called ‘truth-norms’, or by appeal to what might be called ‘norms of rationality’ or ‘epistemic norms’. According to G&W, whichever way the normativist takes, she ends up being unable to account for the idea that the norms in question would guide belief formation. Plausibly, if belief normativism were true, the relevant norms would have to offer such guidance. I argue that G&W’s case against belief normativism is not successful. In section 1, I defend the idea that truth-norms can guide belief formation indirectly via epistemic norms. In section 2, I outline an account of how the epistemic norms might guide belief. Interestingly, this account may involve a commitment to a certain kind of expressivist view concerning judgments about epistemic norms.     

The Community Story,Relationality and Process: Bridging Tools for Researching Local Knowledge in a Peri‐urban Township

In intervening in social challenges impacting local communities, Western forms of dispute/conflict resolution have been critiqued for imparting norms, values and practices that marginalise worldviews of indigenous people. From a decolonizing stance, indigenous scholars have emphasised the need for recovery of ‘lost’ values, beliefs and practices to advance indigenous knowledge. We highlight some of the conceptual challenges associated with applying ‘indigenous knowledge’ and culture‐specific ‘indigenous methodologies’ to a marginalised peri‐urban, ethnically plural township community situated on the outskirts of Johannesburg, South Africa. In embracing the mutuality of indigenous and Western knowledge forms, we explore three elements: the community story, relationality and process in relation to initial engagements with our study community. We attempt to transcend the dualism between ‘Western’ epistemologies and ‘indigenous knowledge’ through these ‘bridging concepts’. What is offered is not a formula or model but an orientation that aims to foster mutual learning through collaborative partnerships within and between communities and researchers with a view to inspiring possibilities for creative and meaningful solutions for violence prevention and dispute/conflict resolution. Copyright © 2014 John Wiley & Sons, Ltd.