A Validation Study of the Orientation Model

The orientation model is a multidimensional measure of dual-processing capacities that incorporates four empirically-validated instruments taken from the existing literature on cognitive processing, attachment, empathy, and self-focused attention. As a strength-based conceptualization tool for humanistic counseling practices, the model is intended to provide counselors with a flexible means to assess non-diagnostic client attributes within a dispositional model of client cognitive processing patterns. Although humanistic principles often conflict with the use of quantitative instruments in clinical practice, the model is guided by the tenet that objective measures can effectively supplement clinical insight into client patterns of functioning. It thus serves as a means by which to bridge the gap between objective testing and the philosophical tenets upheld by humanistic counselors. As such, this survey-based study examined the habitual use of dual-process tendencies using four established, non-clinical, and empirically-validated instruments: the Rational-Experiential Inventory (REI; Epstein, Pacini, Denes-Raj, & Heier, 1996), the Differentiation of Self Inventory-Revised (DSI-R; Skowron & Schmitt, 2003), the Interpersonal Reactivity Index (IRI; Davis, 1980), and the Reflection-Rumination Questionnaire (RRQ; Trapnell & Campbell, 1999). The coherence of the orientation model rests on the presupposition that each of the subscales within the four instruments correspond with distinct dual-processing styles. The current study was designed to explore this possibility in order to validate the conceptual underpinnings of the orientation model itself. Self-report responses from 375 college students were used to determine whether relationships grounded in dual-processing capacities exist among the disparate model variables. Canonical correlation and multivariate analysis of variance results suggest that the orientation model provides a descriptive framework for distinguishing self-perceived adaptiveness or perceptiveness from emotional vulnerability or sensitivity rather than providing an explanatory foundation linked to dual process theories. This interpretation is examined in relation to the dual-processing literature, and directions for future research and theory generation are suggested. Practical implications are discussed in terms of applying the model as a case conceptualization tool in clinical and supervisory settings, concerns related to potential misinterpretations of a thinking/feeling dichotomy in clinical practice, and the therapeutic value of the instruments outside a dual-process framework

Epistemic Modality, Mind, and Mathematics

This book concerns the foundations of epistemic modality. I examine the nature of epistemic modality, when the modal operator is interpreted as concerning both apriority and conceivability, as well as states of knowledge and belief. The book demonstrates how epistemic modality relates to the computational theory of mind; metaphysical modality; the types of mathematical modality; to the epistemic status of large cardinal axioms, undecidable propositions, and abstraction principles in the philosophy of mathematics; to the modal profile of rational intuition; and to the types of intention, when the latter is interpreted as a modal mental state. Chapter \textbf{2} argues for a novel type of expressivism based on the duality between the categories of coalgebras and algebras, and argues that the duality permits of the reconciliation between modal cognitivism and modal expressivism. Chapter \textbf{3} provides an abstraction principle for epistemic intensions. Chapter \textbf{4} advances a topic-sensitive two-dimensional truthmaker semantics, and provides three novel interpretations of the framework along with the epistemic and metasemantic. Chapter \textbf{5} applies the fixed points of the modal $\mu$-calculus in order to account for the iteration of epistemic states, by contrast to availing of modal axiom 4 (i.e. the KK principle). Chapter \textbf{6} advances a solution to the Julius Caesar problem based on Fine's "criterial" identity conditions which incorporate conditions on essentiality and grounding. Chapter \textbf{7} provides a ground-theoretic regimentation of the proposals in the metaphysics of consciousness and examines its bearing on the two-dimensional conceivability argument against physicalism. The topic-sensitive epistemic two-dimensional truthmaker semantics developed in chapter \textbf{4} is availed of in order for epistemic states to be a guide to metaphysical states in the hyperintensional setting. Chapter \textbf{8} examines the modal commitments of abstractionism, in particular necessitism, and epistemic modality and the epistemology of abstraction. Chapter \textbf{9} examines the modal profile of $\Omega$-logic in set theory. Chapter \textbf{10} examines the interaction between epistemic two-dimensional truthmaker semantics, epistemic set theory, and absolute decidability. Chapter \textbf{11} avails of modal coalgebraic automata to interpret the defining properties of indefinite extensibility, and avails of epistemic two-dimensional semantics in order to account for the interaction of the interpretational and objective modalities thereof. The hyperintensional, topic-sensitive epistemic two-dimensional truthmaker semantics developed in chapter \textbf{2} is applied in chapters \textbf{7}, \textbf{8}, \textbf{10}, and \textbf{11}. Chapter \textbf{12} provides a modal logic for rational intuition and provides four models of hyperintensional semantics. Chapter \textbf{13} examines modal responses to the alethic paradoxes. Chapter \textbf{14} examines, finally, the modal semantics for the different types of intention and the relation of the latter to evidential decision theory

The Bright Lights on Self Identity and Positive Reciprocity: Spinoza’s Ethics of the Other Focusing on Competency, Sustainability and the Divine Love

The claim of this paper is to present Spinoza’s view on self-esteem and positive reciprocity, which replaces the human being in a monistic psycho-dynamical affective framework, instead of a dualistic pedestal above nature. Without naturalising the human being in an eliminative materialistic view as many recent neuro-scientific conceptions of the mind do, Spinoza finds an important entry point in a panpsychist and holistic perspective, presenting the complexity of the human being, which is not reducible to the psycho-physiological conditions of life. From a panpsychist point of view, qualities and values emerge from the world, in a situation similar to what could be seen in animism, or early childhood psychology, where the original distance between the mind and the exterior thing is reduced ad minima, and both can even interrelate in a confusing manner. Human reality is nevertheless a social reality, it supposes a basis for shared competencies, that we will present as grounded on the one hand of the sustaining character of the essence of the animal-man as will-to-power. Negatively speaking we all share same asocial tendencies and affects. This aspect is not only negative but it is also a will to develop and master the environment, because values have an onto-metaphysical immanent dimension in nature, not because there is an individual bottom-up will to survive, but rather a will to live in harmony with the surrounding world. On the other hand, we shall see that Spinoza understood and described perfectly the power of the mind over the power of the affects, as a co-constituting dimension, which is alienating natural dependencies, leaving an inner space for the objectification of ethical values, not related to mere compensation mechanisms

The Relationship of Religious Coping to Adverse Childhood Experiences and Expression of Traditional Masculinity

Men are subject to a variety of physical, mental, and social challenges (Garside & Klimes-Dougan, 2002; Lawson et al., 2015; O’Neil, 1981; Pleck, 1995, Centers for Disease Control and Prevention, 2018). Adverse childhood experiences (ACEs) have also been a major predictor of negative health outcomes (Felitti et al., 1998, p. 251). While many studies have observed the correlation of masculinity and these negative health outcomes, few have sought to understand the relationship between masculine presentation and ACEs. Religious coping has been seen to reduce distress and contribute to posttraumatic response (Pargament et al., 2000; Prati & Pietrantoni, 2009; Fallot & Heckman, 2005). This study utilized a survey approach to gather data on masculine trait presentation, ACEs, and positive and negative religious coping styles among college-age men at a private, Christian university. Results indicated a relationship between some subscales of masculine traits and ACEs and supported evidence of a relationship between religious coping style and masculine trait presentation among men who endorsed ACEs

Overcoming the space between us: a multi-disciplinary approach to bridge building

Facilitators in organization and community contexts (and other practitioners whose job it is to move groups of people forward together) are faced with the undercurrent of human conflict every day in meetings and gatherings around the world; often with limited access to an overarching tool to help prevent and manage conflict in most settings. The purpose of this paper was to uncover patterns in bridge building practices so that anyone who finds themselves in the role of facilitating conversations between people who are very different or do not like each other might lean into a set of practices that can aid in deepening trust among traditionally divided groups. The seven practices outlined here are intended for general use, although would most certainly require some form of adjusting depending on the specific setting, the nature of the conversation, the experience level of the facilitator, and the mindsets and readiness of participants

Sustainable Development

The emergence of a global and technological world and the accelerating dissemination of technology does not only give rise to technological, economic, social, environmental, political and educational tasks. Significant philosophical questions, epistemic reflections and cultural debates result and have to be pushed forward. To move sustainable development from a political mission statement and scientific challenge into everyday life we have to shift our focus of attention to those who are driving a non-sustainable development: human beings and their societal and cultural conditions and interactions. Ultimately not the ecological footprint is the core challenge, but we and those who are leaving this footprint. The idea of the present volume of Sustainable Development - Relationships to Culture, Knowledge and Ethics was developed in the course of the international conference “Sustainability 2010: The Cultural Dimension”, which took place in July 2010 in Berlin. The aim of this book is to provide discussions about cultural, epistemic and ethical implications of contemporary changes and emerging challenges on an interdisciplinary and international level

Sustainable Development - Relationships to Culture, Knowledge and Ethics

The emergence of a global and technological world and its accelerating, dissemination before the beginning of the 21st century does not only give rise to technological, economic, social, environmental, political, and educational tasks. Significant philosophical questions, epistemic reflections, and cultural debates result. The aim of this book is to provide information about epistemic, ethical, and cultural implications of sustainable development on an interdisciplinary and international level

Acquiescence bias: exploring the applicability of ipsative scoring and acquiescence modeling

Acquiescence bias, defined as the tendency to agree with an item irrespective of the content is an important methodological issue in cross-cultural psychological research. The present study compared two methods to control for acquiescence bias, namely ipsatizing and modeling an acquiescence factor using confirmatory factor analysis (CFA). Simulated data sets are being used to compare raw data estimation methods, ipsative estimation methods and the acquiescence modeling method on how well they can reproduce the true theoretical correlations between underlying factors of an uncorrelated bidimensional model. Three conditions were manipulated: factor strength, acquiescence strength and factor intercorrelation. Depending on the specific model conditions, correlations and CFA using raw data and ipsative estimation methods show big under- or overestimations. The acquiescence modeling method reproduces the true theoretical correlations very well, irrespective of the specific conditions. Estimating relationships between constructs by means of acquiescence modeling in CFA is much more widely applicable than previously thought and is advised, even when unbalanced item sets are used to measure constructs

Boundaries: The Relationships among Family Structure, Identity Style, and Psychopathology

Research has long held that family of origin plays a significant, if not critical, role in mental health. The purpose of the present study was to provide theoretical evidence to support the feasibility of a new target for clinical intervention by demonstrating that identity style, the way individuals take in and process identity-relevant information, is a mediating factor between family cohesion and psychopathology. Secondly, this study aimed to provide empirical evidence for identity boundaries, or the cognitive barrier that dictates the assimilation and disposal of identity-relevant information, by linking identity style to one*s ability to differentiate the self from others. A total of 496 university students were surveyed using a self-report battery available via an online research database provided by the author*s institution. Results suggested that individuals adhering to the informational identity style had the highest degrees of self-other differentiation followed by the normative identity style and, finally, the diffuse-avoidant. Further, the diffuse-avoidant identity style (and by extension, diffuse identity boundaries) significantly and fully mediated the relationship between balanced family cohesion and psychopathology. Given that the diffuse-avoidant identity style is linked to a number of maladaptive decision-making and problem-solving strategies, interventions aimed at changing one*s ability to master their environment may have positive implications for the way that they amalgamate their sense of self which may, in turn, lead to improved functioning

On the Topic of Impossibility: a question-sensitive impossible worlds approach to logical omniscience

Desde que Hintikka (1962) propôs uma lógica epistémica modal com base na semântica de mundos possíveis que rapidamente se colocou o problema da omnisciência lógica, isto é, de que a lógica em questão implica que os agentes sabem tudo o que se segue logicamente do que sabem. O próprio Hintikka (1975) tentou resolver o problema introduzindo “mundos possíveis impossíveis”. Desde então, os mundos impossíveis têm sido aplicados no tratamento de várias outras questões filosóficas. Berto e Jago (2019) desenvolvem e exploram várias delas. A presente dissertação começa com uma avaliação em detalhe de soluções para o problema da omnisciência lógica que aceitam mundos impossíveis. De forma a melhor considerar esta perspetiva, questões sobre a caracterização da natureza dos mundos impossíveis e de como representam são consideradas. Por outro lado, filósofos como Yalcin (2018) propõem dar resposta ao problema da omnisciência lógica sem acrescentar mundos impossíveis, mas sim tendo por base uma extensão da noção do conteúdo de frases e estados mentais. De acordo com esta segunda família de perspetivas, o conteúdo de uma frase não é dado simplesmente em termos de condições de verdade, mas também em termos daquilo sobre aquilo que a frase versa. O conhecimento de agentes seria fechado sob implicação lógica que não adiciona nenhum novo assunto ao das proposições que o agente sabe, mas não sob implicação lógica simpliciter. Esta segunda família de perspetivas será igualmente considerada, começando pela questão de o que são assuntos, e terminando por considerar se as várias perspetivas disponíveis conseguem dar conta de todas as diferenças entre conteúdos face aos quais agentes podem ter atitudes proposicionais distintas. Finalmente, será desenvolvida uma solução para o problema da omnisciência lógica que aceita tanto mundos impossíveis, como uma relativização a questões ou assuntos.Ever since Hintikka (1962) proposed an epistemic logic based on possible worlds semantics, the problem of logical omniscience, that is, that the logic proposed by Hintikka would have as a consequence that agents know all the logical consequences of what they know, has been posed as a challenge. Hintikka (1975) himself tried to meet the challenge by introducing “impossible possible worlds”. Since then, impossible worlds have been applied to the treatment of various philosophical questions. Berto and Jago (2019) develop and explore several of them. The present dissertation starts by considering in detail solutions for it that accept impossible worlds. In order to more fully consider this family of perspectives, questions regarding the nature of impossible worlds and how they represent are discussed. On the other hand, philosophers like Yalcin (2018) propose to give a solution to the problem of logical omniscience without adding impossible worlds to a standard possible worlds framework, but rather accepting an extension of the notion of the content of statements and mental states. According to this second family of perspectives, the content of a statement is not simply given in terms of truth-conditions, but also in terms of what the statement is about. Agents’ knowledge would be closed entailment that does not add any new subject matter to the subject matter of what the agent knows, not under logical consequence simpliciter. This second family of perspectives will also be considered, starting from the question of what subject matters and including others, such as whether various perspectives on offer are able to account for all the distinctions between contents to which agents might have different propositional attitudes. Finally, a solution for the problem of logical omniscience that accepts both impossible worlds and subject matters will be developed