Psychotherapie und Internet

Zusammenfassung  Die Außendarstellung im Internet ist wichtig und in der Zukunft unverzichtbar. Jedoch hat die Liberalisierung des Werberechts der freien Berufe keineswegs zur absoluten Schrankenlosigkeit geführt. Vielmehr sind die zu beachtenden Regeln auf verschiedene Gesetze und Rechtsgebiete verstreut, so dass ohne fachkundige Hilfe—etwa durch die Kammern oder durch juristische Beratung—die Selbstdarstellung im Internet schnell zu einem bösen Erwachen führen kann.

The ironic impact of intergroup apologies on intergroup attitudes: Understanding the role of perceived power for post‐apology outgroup attitudes

The present research investigates how intergroup apologies, defined as apologies between two groups, affect perceived remorse and outgroup attitudes (e.g., explicit and implicit), in the context of power asymmetries. We recruited participants from two countries that differ in perceived power: South Korea and the United States. Participants read a vignette describing a violent act committed by an outgroup member (Korean or American), with or without an intergroup apology. Participants answered questions assessing perceived remorse and explicit attitudes toward the outgroup, followed by the Implicit Association Test (Greenwald, McGhee, & Schwartz, 1998). Results revealed that Koreans perceived less remorse following an intergroup apology from the United States, compared to when they did not read an intergroup apology. Further, a mediated moderation analysis indicated that perceived remorse mediated the relationship between apology and explicit attitudes towards the United States. However, an analogous effect for implicit attitudes was only marginally significant. In contrast, among American participants, no effect of the apology on perceived remorse, explicit attitudes, or implicit attitudes and no evidence for a mediation was found. We discuss the implications of these effects on understanding the effectiveness of intergroup apologies between countries that differ in perceived power.     

Victimization and PTSD in a Faroese youth total-population sample

Petersen, T., Elklit, A. & Olesen, J. G. (2010). Victimization and PTSD in a Faroese youth total-population sample. Scandinavian Journal of Psychology, 51, 56–62.
The prevalence of twenty traumatic events and negative life events in relation to posttraumatic stress disorder (PTSD) was studied in a Faroese total-population sample of 687 eighth-grade students with a mean age of 14.2 years. Ninety-four percent of the females and 89% of the males were directly exposed to or had witnessed at least one traumatic event or a negative life event. The odds ratios for PTSD after direct and indirect exposure to specific events are described. The lifetime prevalence of PTSD was 20%, whereas another 14% reached a subclinical level of PTSD. After exposure, females had PTSD more than twice as often as males. Being exposed to multiple traumatic events, living with a single parent, and having experienced a traumatic event or a negative life event within the last year were all associated with PTSD and its subscales.     

Intuitive Dualism and Afterlife Beliefs: A Cross-Cultural Study

It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.     

Similarity attraction and actually selecting similar others: How cross-societal differences in relational mobility affect interpersonal similarity in Japan and the USA

Several studies have demonstrated that similarity between friendship partners is higher in the West than in East Asian countries. We hypothesized that these differences could be explained by relational mobility, or the number of opportunities to form new relationships in a given society. Through two studies, we confirmed that whereas the preference for similarity did not differ, similarity between friendship partners was higher in the USA than in Japan. Furthermore, a measure of relational mobility mediated the cultural difference in similarity, supporting our hypothesis. The effectiveness of considering socio-ecological factors when interpreting cultural differences in behaviour is discussed.     

Comparability of Self‐Reported Conscientiousness Across 21 Countries

In cross‐national studies, mean levels of self‐reported phenomena are often not congruent with more objective criteria. One prominent explanation for such findings is that people make self‐report judgements in relation to culture‐specific standards (often called the reference group effect), thereby undermining the cross‐cultural comparability of the judgements. We employed a simple method called anchoring vignettes in order to test whether people from 21 different countries have varying standards for Conscientiousness, a Big Five personality trait that has repeatedly shown unexpected nation‐level relationships with external criteria. Participants rated their own Conscientiousness and that of 30 hypothetical persons portrayed in short vignettes. The latter type of ratings was expected to reveal individual differences in standards of Conscientiousness. The vignettes were rated relatively similarly in all countries, suggesting no substantial culture‐related differences in standards for Conscientiousness. Controlling for the small differences in standards did not substantially change the rankings of countries on mean self‐ratings or the predictive validities of these rankings for objective criteria. These findings are not consistent with mean self‐rated Conscientiousness scores being influenced by culture‐specific standards. The technique of anchoring vignettes can be used in various types of studies to assess the potentially confounding effects of reference levels. Copyright © 2011 John Wiley & Sons, Ltd.     

My people,right or wrong? Minimal group membership disrupts preschoolers’ selective trust

When preschoolers decide to trust one speaker over another, how does group membership influence their tracking of speaker reliability? In Experiment 1, 4-year-olds were assigned to arbitrary groups of no social significance (0055 and 0170) and asked to endorse novel object labels provided by two ingroup members, one of whom was reliable and the second of whom was unreliable. Children selectively trusted the more reliable informant. In Experiment 2, we asked whether ingroup status or reliability would determine children's choices and found that 4-year-olds failed to trust reliable outgroup members over unreliable ingroup members (or vice versa). Experiment 3 showed that the failure of trust in Experiment 2 was not due to the mere inclusion of both ingroup and outgroup members: children presented with a control paradigm in which the ingroup members were reliable trusted reliable ingroup members over unreliable outgroup members. Children's use of reliability as an indicator of future credibility therefore appears disrupted when outgroup status and reliability are in conflict, even when group membership is arbitrary.