Attitudes of U.S. and Czech/Slovak mental health and health professionals toward five types of sexually explicit materials

Mental health and health professionals' attitudes toward sexually explicit materials in the U.S. and Czech/Slovak Republics were investigated. An instrument measuring attitudes toward educational, soft-core, hard-core, violence, and bizarre/paraphiliac sexually explicit materials was administered to sexologists, psychologist/counselors, and medical professionals. These professionals were attending conferences in the U.S. and the Czech/Slovak Republics between November 1992 and September 1993. Mental health and health professionals had the most favorable attitudes toward educational sexually explicit materials followed by soft-core and hard-core materials, respectively. They had unfavorable attitudes toward violent and bizarre/paraphiliac sexually explicit materials, with particularly negative attitudes toward violent materials. Analysis of covariance showed that strength of religious conviction was a significant covariate; thus professionals with stronger religious conviction had more negative attitudes toward all five types of sexually explicit materials. When controlling for strength of religious conviction: (i) sexologists had more positive attitudes toward most types of sexually explicit materials; (ii) Czech professionals generally had more positive attitudes toward such materials than their U.S. counterparts; and (iii) there were few differences between female and male professionals in their reported attitudes. While previous literature has reported gender differences in attitudes toward sexually explicit materials, findings from this study suggest that this effect may be due to differences in religiosity among women and men, namely, that women tend to be more religious.     

Chronic and predispositional guilt: relations to mental health, prosocial behavior, and religiosity

Researchers are in sharp disagreement concerning the role of guilt in mental health and prosocial behavior, and on whether guilt is associated with greater religiosity. We sought to resolve diametrically opposed reports by distinguishing chronic guilt, an ongoing condition unattached to immediate events, from predispositional guilt, a personality proclivity for experiencing guilt in reaction to circumscribed precipitating events. We administered a battery of commonly used guilt and shame measures to 101 undergraduates (48 men, 53 women) as well as measures of chronic and predispositional guilt designed to hold content constant. Undergraduates also completed the Beck Depression Inventory and the Symptom Checklist 90-Revised, reported extracurricular activities including volunteer work and religious group participation, and provided other information on religiosity. Chronic guilt invariably showed stronger relations than did predispositional guilt with symptoms of depression and psychopathology. In contrast, predispositional compared to chronic guilt was more strongly associated with lowered hostility and increased volunteerism as well as participation in religious activities and religiosity.     

Psychology in the public sector: Addressing the psychological effects of combat in the U.S. Navy.

The response of military psychology in times of war or other great public crises may presage the success of the profession in less perilous times. The ability of public-sector psychologists to provide assistance and improve the common welfare during conflict or turmoil is generally followed by an increased demand for psychological services. This likely reflects the success of the psychological response during those crises, and it underscores the fact that psychological consequences of war or disaster require both immediate clinical attention and long-term policy development. The U.S. Navy serves as a model for public-sector psychological service provision. A brief history of Navy psychology is provided, followed by an examination of how Navy psychologists are responding to the issues raised by the current conflict in the Middle East and the problems associated with stigma in the treatment of posttraumatic stress disorder. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The eight myths of Operation 'Desert Storm' and Gulf War syndrome

Several conventional claims regarding Gulf War Syndrome are criticized: that Gulf War veterans are no sicker than the civilian population as a whole; that Gulf War Syndrome is a myth invented by the press; that GWS cannot be defined as a legitimate medical syndrome; that since its cause cannot be determined, it is not a problem associated with Operation 'Desert Storm'; that the US and UK governments are doing all they can to investigate and treat illness in veterans or deny existence of over 100,000 cases in veterans and their families; that GWS will settle without treatment; that the armed forces were well prepared for integrated conflict involving chemical and biological warfare in the Middle East, increasing the risk of this in the future.     

Coping with identity threat: The role of religious orientation and implications for emotions and action intentions.

Religiosity is typically related to positive outcomes following distress, yet it remains unclear how religiosity may alter responses when one's religious identity itself is challenged. The present investigation examined the role of appraisal-coping processes in the relations between religious orientations, emotions, and action intentions following identity threat. Study 1 (N = 63) assessed associations with religious orientations (intrinsic and extrinsic) following a threat targeting one's religion. Although both orientations evoked a broad array of responses, those related to an intrinsic orientation were stronger and included more negative reactions (e.g., sadness, confrontation). Study 2 (N = 59) evaluated the impact of a nonreligious identity threat, which elicited only adaptive responses (i.e., problem-focused coping, support seeking) that were associated with an intrinsic orientation. Appraisal-coping processes mediated relations between religiosity and responses to an identity threat in both studies but were most evident following religious threat. Taken together, these findings suggest that whereas an extrinsic religious orientation may function as a social identity in response to religious threats, the positive effects of an intrinsic religious orientation appear to be undermined by threats targeting the social group and belief system therein. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Religiosity of psychotherapists: A national survey.

Explored the religiosity of 425 marriage and family therapists, clinical social workers, psychiatrists, and clinical psychologists. Although 80% of the Ss indicated a religious preference, only 41% regularly attended religious services. According to the Religious Orientation Inventory, 230 of 425 Ss were classified as religious. This is consistent with findings of previous studies (e.g., A. E. Bergin; see record 1980-05877-001). The potential for change toward greater empathy for religious clients is underscored by the significant levels of unexpressed religiosity found among mental health professionals. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Liberals and conservatives rely on different sets of moral foundations.

How and why do moral judgments vary across the political spectrum? To test moral foundations theory (J. Haidt & J. Graham, 2007; J. Haidt & C. Joseph, 2004), the authors developed several ways to measure people’s use of 5 sets of moral intuitions: Harm/care, Fairness/reciprocity, Ingroup/loyalty, Authority/respect, and Purity/sanctity. Across 4 studies using multiple methods, liberals consistently showed greater endorsement and use of the Harm/care and Fairness/reciprocity foundations compared to the other 3 foundations, whereas conservatives endorsed and used the 5 foundations more equally. This difference was observed in abstract assessments of the moral relevance of foundation-related concerns such as violence or loyalty (Study 1), moral judgments of statements and scenarios (Study 2), “sacredness” reactions to taboo trade-offs (Study 3), and use of foundation-related words in the moral texts of religious sermons (Study 4). These findings help to illuminate the nature and intractability of moral disagreements in the American “culture war.” (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Exploring the psychological underpinnings of the moral mandate effect: Motivated reasoning, group differentiation, or anger?

When people have strong moral convictions about outcomes, their judgments of both outcome and procedural fairness become driven more by whether outcomes support or oppose their moral mandates than by whether procedures are proper or improper (the moral mandate effect). Two studies tested 3 explanations for the moral mandate effect. In particular, people with moral mandates may (a) have a greater motivation to seek out procedural flaws when outcomes fail to support their moral point of view (the motivated reasoning hypothesis), (b) be influenced by in-group distributive biases as a result of identifying with parties that share rather than oppose their moral point of view (the group differentiation hypothesis), or (c) react with anger when outcomes are inconsistent with their moral point of view, which, in turn, colors perceptions of both outcomes and procedures (the anger hypothesis). Results support the anger hypothesis. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Moral awareness and ethical predispositions: Investigating the role of individual differences in the recognition of moral issues.

The impact of the role of individual ethical predispositions, preferences for utilitarian and formalistic ideals, on managerial moral awareness was examined in 2 studies. Results suggested that a manager's ethical predispositions influence his or her responses to the characteristics of the moral issue. Both utilitarianism and formalism shaped moral awareness, but formalism demonstrated a greater capacity to do so in that formalists recognized both harm and the violation of a behavioral norm as indicators of the moral issue, whereas utilitarians responded only to harm. These findings provide support for the basic arguments underlying theories of moral development and offer several implications for the study and practice of moral awareness in organizations. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Psychology out of the laboratory: The challenge of violent extremism.

The idea that people inevitably act in accordance with their self-interest on the basis of a calculation of costs and benefits does not constitute an adequate framework for understanding political acts of violence and self-sacrifice. Recent research suggests that a better understanding is needed of how sacred values and notions of self and group identity lead people to act in terms of principles rather than prospects when the two come into conflict. Perhaps the greatest challenge is to better understand how sacred causes and moral imperatives diffuse through a population and motivate some (usually small) segment of it to commit violent actions. The challenge to psychology is to adopt an interdisciplinary focus drawing on a range of research methods and to become bolder in its choices of study populations if it is to be relevant to real-world problems. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Moral identity and the expanding circle of moral regard toward out-groups.

This article examines moral identity and reactions to out-groups during intergroup conflict. Four studies suggest that a highly self-important moral identity is associated with an expansive circle of moral regard toward out-group members (Study 1) and more favorable attitudes toward relief efforts to aid out-group members (Study 2). Study 3 examines moral identity and national identity influences on the provision of financial assistance to out-groups. Study 4 investigates the relationship between moral identity and (a) the willingness to harm innocent out-group members not involved in the conflict and (b) moral judgments of revenge and forgiveness toward out-group members directly responsible for transgressions against the in-group. Results are discussed in terms of self-regulatory mechanisms that mitigate in-group favoritism and out-group hostility. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Structural and moral commitment among same-sex couples: Relationship duration, religiosity, and parental status.

This study examined ecological predictors of structural and moral commitment among cohabiting same-sex couples. Structural commitment was operationalized as the execution of legal documents, and moral commitment was operationalized as having a commitment ceremony. The authors tested 2 logistic regression models using a subsample of Rainbow Illinois survey respondents. First, the execution of legal documents was examined using the entire subsample (n=190). Because antigay victimization may sensitize individuals to the importance of legal protection, actual and feared victimization were hypothesized to predict legalization. These hypotheses were not supported. However, relationship duration, a control variable, did predict legalization. The authors then used data only from those individuals who had executed a legal document (n=150) to determine those who also reported a commitment ceremony (Model 2). Parental status, religiosity, involvement with a supportive congregation, and an interaction between gender and parental status were hypothesized to predict ritualization. Only religiosity and parental status emerged as significant. Results from this study demonstrate the importance of distinguishing between legalization and ritualization. Further, they extend knowledge about how same-sex couple commitment is shaped by noncouple factors, such as time, individual religiosity, and parental status. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The relation of multicultural experiences to moral judgment and mindsets.

Multicultural experience is considered to be beneficial, but it remains a difficult construct to measure. We tested the validity of a new assessment tool, the Multicultural Experiences Questionnaire (MEQ), using an undergraduate sample (N = 164), and examined the relation of multicultural experience to moral judgment, closed-mindedness, growth, and fixed mindsets. We expected that greater multicultural experience would be related to lower levels of closed-mindedness and higher levels of moral judgment and growth mindsets. Higher MEQ scores were correlated with decreased closed-mindedness and higher moral judgment scores. In regression analyses, controlling for age and sex, higher MEQ scores positively predicted participant scores on postconventional moral judgment and growth mindsets, but negatively predicted use of less developed moral judgment and fixed mindsets. Overall, these results support the validity of the MEQ and suggest that multicultural experiences are positively linked to measures of moral judgment and growth mindsets. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Immoral actions in otherwise moral individuals: Interrogating the structure and meaning of moral hypocrisy.

Not all forms of deception are alike. Unlike pathological lying or frank antisocial behavior, moral hypocrisy reflects the deceptive pursuit of self-interest in which the individual uniquely violates his or her own moral standards. Four hypotheses relevant to this concept are identified in a critical review of the psychoanalytic literature. These hypotheses are evaluated logically and in light of findings from contemporary research. The author argues that explanations resting on the concepts of superego weakness, impulse strength, and/or narcissism fail to provide an adequate account of the complex intentions betokened by hypocrisy. By contrast, the mechanism of disavowal enjoys strong, broad-based support once it is freed from the narrow confines of perception and reality testing. Rather than a attenuation of reality testing, hypocrisy represents a mode of perception in which contradictory moral imperatives coexist without conflict. Authentic engagement and empathy with patients is facilitated by a nonjudgmental appreciation of the human capacity for moral disengagement. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The role of religion in medical rehabilitation outcomes: A longitudinal study.

ABSTRACT. Objective: To investigate the protective and consolation models of the relationship between religion and health outcomes in medical rehabilitation patients. Design: Longitudinal study, data collected at admission, discharge, and 4 months postadmission. Measures: Religion measures were public and private religiosity, acceptance, positive and negative religious coping, and spiritual injury. Outcomes were self-report of activities of daily living (ADL), mobility, general health, depression, and life satisfaction. Participants: 96 medical rehabilitation inpatients; diagnoses included joint replacement, amputation, stroke, and other conditions. Results: The protective model of the relationship between religion and health was not supported; only limited support was found for the consolation model. In regression analyses, negative religious coping accounted for significant variance in follow-up ADL (5%) over and above that accounted for by admission ADL, depression, social support, and demographic variables. Subsequent item analysis indicated that anger with God explained more variance (9%) than the full negative religious coping scale. Conclusions: Religion did not promote better recovery or adjustment… (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Moral hypocrisy: Addressing some alternatives.

Two studies addressed alternative explanations for 3 pieces of evidence supporting the existence of moral hypocrisy. In Study 1, no support was found for the idea that low salience of social standards accounts for falsifying the result of a coin flip to assign oneself a more desirable task. In Study 2, no support was found for the idea that responses of those who honestly win the flip account for the higher ratings of morality of their action by participants who assign themselves the more desirable task after flipping the coin. Also, no support was found for the idea that responses of those who honestly win the flip account for the inability of personal moral responsibility measures to predict moral action. Instead, results of both studies provided additional evidence of moral hypocrisy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Can religion make you crazy? Impact of client and therapist religious values on clinical judgments.

Investigated the influence of traditional Christian values of clinicians and clients on judgments of prognosis, psychopathology, and locus of client problems. 24 religious and 24 nonreligious clinicians viewed the same videotaped client. Client religiosity (nonreligious, moderately religious, or very religious) comprised the experimental manipulation. Both religious and nonreligious clinicians viewed the moderately religious client as having a more pessimistic prognosis and greater psychopathology. Religious therapists made more internal attributions for the nonreligious client than did nonreligious therapists, whereas nonreligious therapists made more internal attributions for the religious than the nonreligious client. It is suggested that judgments of prognosis and psychopathology were influenced by the degree of client doubt communicated. In contrast, attributions varied jointly with the relative match between affirmation or denial of religious values. Results are discussed in terms of recent controversies about religious values in psychotherapy. (21 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion as a Resource for Positive Youth Development: Religion, Social Capital, and Moral Outcomes.

Although existing literature demonstrates that developmental benefits are associated with religion for adolescents, little is understood about the dynamics of this relationship. Drawing on social capital theory, this study tested a conceptual model exploring socially embedded religious influences on moral outcomes. A three-dimensional model of social capital demonstrated how social interaction, trust, and shared vision enable social ties associated with religiousness to influence moral behavior. Structural equation modeling was used with data gathered from 735 urban youths to test a proposed model of the effects of religiousness on moral outcomes. Results suggested that religiously active youths report higher levels of social capital resources and that the influence of adolescent religiousness on moral outcomes was mediated through social capital resources. Suggestions for further research and implications for faith-based youth development organizations are considered. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religiosity, coping, and psychological well-being among Latter-Day Saint Polynesians in the U.S.

There is limited knowledge about coping and psychological adjustment in Latter-Day Saint (LDS) Polynesians. This study examined religiosity, collectivistic coping, and psychological well-being among 94 LDS Polynesians residing in the Midwest. As hypothesized, religiously committed LDS Polynesians were more likely to have a healthy psychological well-being and were also likely to use collectivistic coping styles, such that high helpfulness ratings on family support and religion-spirituality coping styles were significantly correlated with a positive psychological well-being. Family support also moderated the relationship between LDS Polynesians' religious commitment and psychological well-being. Implications are discussed in terms of religiosity, culture, coping, and psychological well-being. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Religious ideology, a neglected variable.

Comments on an article by J. T. Jost (see record 2006-12925-001), which presented interesting data relating some personality dimensions to voting patterns in the last three U.S. presidential elections. R. K. Unger is surprised that in his extensive review of the role of ideology, Jost ignored the role of religious ideology in political attitudes and voting behavior. There is ample evidence that level of religious observance (sometimes labeled religiosity, hierarchical religious beliefs, or religious fundamentalism) played a role in 2004 and earlier presidential elections. The relationship between religious ideology and political attitudes is correlational, and one needs to look further for an explanation of their impact. A number of studies indicate relationships between religious fundamentalism and what Jost has termed "system-justifying ideologies." Unger suggests that religiosity has been largely ignored by psychologists interested in social and political behaviors. It is quite possible that religiosity is related to the various personality dimensions discussed by Jost. But we cannot learn more about these potential connections if we continue to ignore the importance of religious ideology as a psychological variable. (PsycINFO Database Record (c) 2010 APA, all rights reserved)