Malingered Posttraumatic Stress Disorder (PTSD) and the Effect of Direct Versus Indirect Trauma Exposure on Symptom Profiles and Detectability

Posttraumatic stress disorder (PTSD) is arguably prone to malingering due to its subjective and heterogeneous nature. Various factors can influence PTSD symptom profiles including trauma type and trauma exposure. However, it is unknown whether trauma exposure influences malingered PTSD symptom profiles. We used a malingering simulation design with trauma type controlled to compare (1) PTSD symptom profiles (Posttraumatic Stress Checliklist-5; PCL-5) at the syndrome, symptom cluster, and individual symptom levels and (2) symptom validity profiles (Structured Inventory of Malingered Symptomatology; SIMS) at the overall and subscale level, as a function of direct and indirect trauma exposure. Seventy-three participants were randomly assigned to either the direct (“witnessed” trauma) or indirect (“learned about” trauma) condition. Participants were coached about symptoms and instructed to simulate PTSD. PCL-5 profile analyses revealed that simulators in the direct exposure group reported greater overall PTSD severity. Significant differences were found on cluster D (changes in cognition and mood) and individual symptoms including intrusive thoughts, amnesia, difficulty experiencing positive emotions, and risk-taking. No differences were identified for any other symptom scores nor for the symptom validity profile, except for the SIMS total score (direct: M?=?33.0, SD?=?12.8, indirect: M?=?26.5, SD?=?13.9, t(71)?=?2.06, p?=?.043, d?=?.48). These findings indicate that trauma exposure can influence malingered PTSD profiles at the syndrome, symptom cluster, and individual symptom levels (small effects), but, with one exception for a summary score, it does not produce a detectable difference on symptom validity testing. This study may provide insight for clinicians into the how malingered PTSD profiles can manifest as a result of direct and indirect trauma exposure; however, further research is strongly indicated.     

Witness Interview Training: a Field Evaluation

The effect of a witness interviewing training program on interviewing performance in actual investigations was examined. Eighty interviews, conducted by police officers in one Canadian organization, were coded for the presence of 38 desirable practices. Results showed that, in general, trained interviewers outperformed their untrained counterparts. Specifically, there was a large improvement in engage and explain behaviors (d = 1.65), a moderate improvement in account behaviors (d = 0.54), and a large improvement in closure behaviors (d = 0.90). Trained interviewers also used more open-ended questions and fewer leading questions. The implications of the findings for transferring interviewing skills from the classroom to the field are discussed.     

Recalling an Unfair Experience Reduces Adolescents’ Dishonest Behavioral Intentions: The Mediating Role of Justice Sensitivity

Injustice experiences are likely to have a strong impact on—adolescents' life. However, individuals differ in how they perceive and respond to injustice depending on their justice sensitivity. Whereas several studies analyzed the relationships between justice sensitivity and antisocial behaviors in adult samples, little is known about this relationship among adolescents. The aim of the present experimental study is to expand knowledge on the antecedents and effects of justice sensitivity from the Victim (i.e., JS-Victim) and Others (i.e., JS-Observer, Perpetrator, and Beneficiary) perspective, particularly with regard to its relationship to willingness to act in dishonest behavioral intentions (e.g., stealing money or objects from classmates, teachers, or strangers). The study involved 369 Italian students (52% males; M _age = 16.64, SD = 1.78). We examined the role of justice sensitivity in the relationship between the recall of unfair, fair, or neutral episodes, and the consequent willingness to perform dishonest behaviors. Results demonstrate that recalling unfair (vs. fair or neutral) episodes leads to an increase in JS-Others, which in turn decreased willingness to behave dishonestly. Conversely, JS-Victim did not mediate the relationship between the recall of unfair episodes and intentions to behave dishonestly. The present findings suggest that during adolescence JS-Others might act as a protective factor against dishonest behaviors.     

The Development of a Reduced-Item Structured Inventory of Malingered Symptomatology (SIMS)

Effort assessment is a relevant area in neuropsychological assessment. There are well-established self-report measures, such as the Minnesota Multiphasic Personality Inventory-2 (MMPI-2) FBS Symptom Validity Scale (FBS; Lees-Haley, English & Glenn, Psychological Reports 68: 203-210, 1991) and MMPI-2 Response Bias Scale (RBS; Gervais, Ben-Porath, Wygant & Green, Assessment 14: 196, 2007). However, there is also a need for brief measures of symptom exaggeration. The Structured Inventory of Malingered Symptomatology (SIMS) appears to be a promising self-report measure of symptom validity (e.g., Smith & Burger, Academy of Psychiatry and the Law 25: 183-189, 1997). In order to understand the psychometric properties of the SIMS, a comprehensive item analysis was performed with the questionnaire. Items were removed due to invariable response or lack of relationship with the total SIMS. Receiver operating characteristics (ROC) curve analyses were completed using RBS and FBS Symptom Validity Scale (FBS) of the MMPI-2 with items grouping from the SIMS indices. The results found that limiting the number of items did not affect overall utility. The abbreviated indices on the SIMS had excellent discrimination with the neurologic impairment (NI) and affective disorder (AF) scales and good discrimination with psychosis (P) and amnesic disorder (AM) scales of the SIMS. The briefer measure allows for less time required to administer the measure, while still maintaining the integrity of the SIMS.     

Moral Reminders Do Not Reduce Symptom Over-Reporting Tendencies

Is presenting patients with moral reminders prior to psychological testing a fruitful deterrence strategy for symptom over-reporting? We addressed this question in three ways. In study 1, we presented individuals seeking treatment for ADHD complaints (n = 24) with moral primes using the Mother Teresa Questionnaire and compared their scores on an index of symptom over-reporting (i.e., the Structured Inventory of Malingered Symptomatology, SIMS) with those of unprimed patient controls (n = 27). Moral primes slightly decreased SIMS scores, but the effect was not significant. In study 2, we took a different approach to activate moral categories: we recruited individuals seeking treatment for ADHD complaints and asked some of them to sign a moral contract (i.e., prime; n = 19) declaring that they would complete the tests in an honest way and compared their scores on the SIMS and standard clinical scales measuring self-reported psychopathology with those of unprimed patient controls (n = 17). Again, we found no convincing evidence that moral cues suppress symptom over-reporting. In study 3, we gave individuals from the general population (N = 132) positive, negative, or neutral moral primes and implicitly induced them to feign symptoms, after which they completed a brief validated version of the SIMS and an adapted version of the b Test (i.e., an underperformance measure). Again, primes did not affect over-reporting tendencies. Taken together, our findings illustrate that moral reminders are not going to be useful in clinical practice. Rather, they point towards the importance of studying contextual and individual difference factors that guide moral decision-making in patients and may be modified to discourage symptom over-reporting.     

<Emphasis Type="Italic">Alice’s Adventures</Emphasis>, Abductive Reasoning and the Logic of Islamic Law

How does a Muslim jurist think the law and how, accordingly, he judges a fact? Using Alice in Wonderland as hermeneutical device to explore the logic of fiqh, this article identifies a divergence between Western and Islamic legal thinking in the application of abduction as key form of inference in the law of Islam. In particular, looking at the fact/law relation in symbolic terms, the article highlights how, while a dichotomy between fact and law characterizes Western legal thinking, fiqh upholds a connection between the “real” and the “right” (?aqq), where the effort (ijtihād) in understanding sharī‘ah postulates the actualization of the “rule” (?ukm) in God’s creation. Thus, if sharī‘ah pre-scribes the Law, not only is the rule discovered through the sources (u?ūl), but the right has to be justified through a verdict de-scribing the fact, for the law to be validly stated for the given situation. In this sense, abduction as explanatory “hypothesis” (Peirce) and “inference to the best explanation” (Harman) of sharī‘ah provides an account for the probabilistic nature of fiqh, its ramification (furū‘) through verdicts, as well as for the epistemic and narrative function of the tradition as core aspects of the logic of Islamic law. At the same time, doubts can be raised about the compatibility between this logic and the deductive logic of modern state law, as a sub-product of Western legal thinking.     

Is <Emphasis Type="Italic">Viveka</Emphasis> a Unique <Emphasis Type="Italic">Pramāṇa</Emphasis> in the <Emphasis Type="Italic">Vivekacūḍāmaṇi</Emphasis>?

This is an enquiry based on the Vivekacū?āma?i (VC), the primary focus of which is to present viveka (discrimination) along with its three catalysts, namely, ?ruti, tarka, and anubhava as the unique pramā?a of Ultimate Knowledge. This paper discusses the significance of the six popular pramā?as of Advaita Vedānta (AV) and reiterates that as far as AV is concerned epistemologically those pramā?as have merely a provisional value (vyāvahārika). In accordance with the purport of VC this paper argues that ?ruti and tarka, culminating in anubhava (trans-empirical insight sans experience) are blind in themselves and are enthusiastically carried forward by viveka (discrimination) for the attainment of the final realisation. This paper concludes that viveka, along with its three catalysts namely, ?ruti, tarka, and anubhava is the sole pramā?a of the trans-empirical experiential knowledge of Brahman.     

Effects of Mental Strength Training for Police Officers: a Three-Wave Quasi-experimental Study

Police officers are frequently confronted with various stressors that may affect their mental health. Psychological resilience may protect against these effects. For this purpose, a Mental Strength Training (MST) was developed by the Dutch Police Academy aimed at psychological resilience enhancement. The present three-wave study examined efficacy of this training using a quasi-experimental study design among police officers (N ^Total ?=?305, n ^Experimenal ?=?138, n ^Comparison ?=?167). Additionally, we compared between officers in the experimental and comparison group recently confronted with a potentially traumatic event (N ^Total ?=?170, n ^Experimenal ?=?74, n ^Comparison ?=?96). Questionnaires on resilience (Mental Toughness Questionnaire-48 (MTQ-48) and Resilience Scale-nl (RS-nl)), mental health disturbances (Symptoms CheckList 90-R (SCL-90-R) and Self-Rating Inventory for PTSD (SRIP)), were administered pre-training, and about 3 and 9 months post-training. Mixed-effects models showed training effects on Interpersonal Confidence. Similar analyses among officers with recent potentially traumatic event experience showed significant training effects for the RS-nl subscale of Acceptance of Self and Life, MTQ-48 total score, and the MTQ-48 subscale of Interpersonal Confidence. However, all effects yielded small effect sizes according to Cohen’s d, and are therefore of limited practical relevance. Officer’s appraisal of training benefits on resilience enhancement was largely negative. We found no indications that 4-day training substantially improved officer’s psychological resilience or mental health.     

Dignāga,Kumārila and Dharmakīrti on the Potential Problem of pramāṇa and phala Having Different Objects

Following Dharmakīrti’s interpretation, PS I 9ab has been understood as stating a view common to both Sautrāntikas and Yogācāras, i.e. a view that self-awareness (svasa?vitti) is the result (phala) of a means of valid cognition (pramā?a). It has also been understood that Dignāga (in I 8cd and I 9) accepts two different views attributed to Sautrāntikas with regard to pramā?aphala: in PS(V) ad I 8cd he regards the cognition of an external object (arthādhigati) as the result; in PS(V) ad I 9ab–cd he alternatively presents another view that self-awareness is the result. Dignāga’s text, however, does not support these interpretations. Rather it contradicts them. In fact Dignāga (in I 8cd and I 9cd) presupposes a single view, and not two, attributed to Sautrāntikas, a view that the cognition of an external object (arthādhigati) is the result. In I 9ab (svasa?vitti? phala? vātra) he is presenting an alternative view that is attributed only to Yogācāras, i.e. a view that is not common to Sautrāntikas. Althogh the Sautrāntika sākāravāda essentially has an internal structure, Dignāga presupposes that an external object can be regarded as the object of cognition because it is similar to the (essentially internal) image of object. He assumes that the objects of pramā?a and phala, both being external objects, are identical. Criticizing Dignāga’s claim that bāhyārthajñāna (not svasa?vitti) is the phala, Kumārila (?V pratyak?a 79cd) points out that there is a serious gap between the objects of pramā?a and phala. Consequently Dharmakīrti has to admit that even in the Sautrāntika view an external object is not directly cognized (PV III 348b: arthātmā na d??yate) and instead proposes as the second view of Sautrāntikas that svasa?vitti (and not bāhyārthajñāna) is the phala. At the same time he reinterprets Dignāga and defends from Kumārila’s criticism by introducing the two different levels. When investigating the real nature (PV III 350c: svabhāvacintāyām), i.e. in the paramārtha level, svasa?vitti is the phala, whereas in the upacāra level, bāhyārthajñāna or bāhyārthani?caya is the phala. Thus, Dharmakīrti avoids Kumārila’s criticism of Dignāga. Kumārila triggers Dharmakīrti’s new introduction of the second view of Santrāntikas that svasa?vitti is the phala.     

The Girl Who Knew Her Brother Would Be Coming Home: <Emphasis Type="Italic">Ārṣajñāna</Emphasis> in <Emphasis Type="Italic">Praśastapādabhāṣya</Emphasis>, <Emphasis Type="Italic">Nyāyakandalī</Emphasis> and <Emphasis Type="Italic">Vyomavatī</Emphasis>

Although seldom mentioned in the secondary literature on Vai?e?ika, the cognitive category of ār?ajñāna (??i cognition) is accepted as a distinct category of vidyā (knowledge) within both early and later Vai?e?ika texts. This article deals with how ār?ajñāna is conceptualized in Pra?astapādabhā?ya (PBh), ?rīdhara’s Nyāyakandalī (NK), and Vyoma?iva’s Vyomavatī (Vy). The main focus lies on how ??i cognition is treated in these texts and what terms are used in the process. I aim to clarify the analysis of ??i cognition apparent in the above sources and outline the implications this might have for the somewhat grander objective of a mapping of the semantic landscape of cognition and knowledge in Vai?e?ika texts. The categories of yogic perception (yogipratyak?a) and siddhic vision (siddhadar?ana) are also treated since they are included within a shared discourse.     

(Close) the Door,the King (is Going): The Development of Elliptical Resolution in Bhāṭṭa Mīmāṃsā

This paper examines three commentaries on the ?abdapariccheda in Kumārila Bha??a’s ?lokavārttika, along with the the seventeenth century Bhā??a Mīmā?sā work, the Mānameyodaya. The focus is the Mīmā?sā principle that only sentences communicate qualified meanings and Kumārila’s discussion of a potential counter-example to this claim–single words which appear to communicate such content. I argue that there is some conflict among commentators over precisely what Kumārila describes with the phrase sāmarthyād anumeyetvād, although he is most likely describing ellipsis completion through arthāpatti. The paper attempts both a cogent exegesis and philosophical evaluation of the Bhā??a Mīmā?sā view of ellipsis completion, arguing that there remain internal tensions in the account of ellipsis preferred by the Bhā??a, tensions which are not entirely resolved even by the late date of the Mānameyodaya.     

‘My Eyes Were Open’: Awakened Maternal Identity and Leaving Violent Relationships for the Infant/Children

A qualitative secondary analysis explored stories of mothers (n = 49) who left violent relationships (VRs) through a lens of maternal identity. Constant comparative method identified a theory of Awakened Maternal Identity (AMI) and Leaving VR for the Infant/Children. Mothers described how the VR diminished their maternal identity (DMI). Partners controlled the VR though unrealistic infant care expectations, criticisms of infant care, harsh parenting, and control over mothering decisions. DMI lowered the mother’s capacity to provide emotionally nurturing infant care. Over time, mothers experienced AMI- as their ‘eyes were opened’ they experienced a stronger sense of mothering responsibility, focused more on the infants and children, and eventually prioritized their relationship with the infants and children over the partner. AMI seemed a turning point that led to leaving the VR for the infants/children. Recommendations offered for professionals to foster AMI as potential means to initiate the leaving VRs.     

A Monstrous Inference called Mahāvidyānumāna and Cantor’s Diagonal Argument

A mahāvidyā inference is used for establishing another inference. Its Reason (hetu) is normally an omnipresent (kevalānvayin) property. Its Target (sādhya) is defined in terms of a general feature that is satisfied by different properties in different cases. It assumes that there is no (relevant) case that has the absence of its Target. The main defect of a mahāvidyā inference μ is a counterbalancing inference (satpratipak?a) that can be formed by a little modification of μ. The discovery of its counterbalancing inference can invalidate such an inference. This paper will argue that Cantor’s diagonal argument too shares some features of the mahāvidyā inference. A diagonal argument has a counterbalanced statement. Its main defect is its counterbalancing inference. Apart from presenting an epistemological perspective that explains the disquiet over Cantor’s proof, this paper would show that both the mahāvidyā and diagonal argument formally contain their own invalidators.     

An Exploratory Study of the Mental Toughness Psychological Skills Profile Psychometrics,and the Mediating Effect of Social Support Sources on Mental Toughness and Suicidal Ideation Among Military Police

Research suggests that social support and mental toughness (i.e., the ability to effectively cope with stress despite adversity and/or failure) may be associated with decreased suicide risk, although methods for measuring mental toughness remain largely undeveloped. The relationship remains largely unknown. In response to this research gap, the psychometric properties of the Mental Toughness Psychological Skills Profile (MTPSP; Asken 2005), and its association with suicide ideation, were evaluated in a sample of active duty U.S. Air Force Security Forces personnel, a subpopulation especially vulnerable to suicide risk. 273 participants from two Air Force bases completed self-report scales including the MTPSP. Results indicated that the MTPSP is comprised of five subscales: Negative Mindset, Positive Mindset, Confidence, Achievement, and Health Behaviors. All five MTPSP factors were independently correlated with general distress, somatic anxiety, positive affect, presence of meaning in life, search for meaning in life, positive self-bias, social support sources, and suicide ideation. The Confidence factor was the only factor that had a significant association with suicide ideation when all five factors were considered simultaneously (β?=??0.18, p?=?.016), but was fully mediated by social support (β?=??0.17, p?=?.033). Self-confidence may be associated with reduced suicide risk because those individuals tend to report higher social support.     

Pilot Study of a Group-Based Psychosocial Trauma Recovery Program in Secure Accommodation in Scotland

The current study is the first to implement and evaluate a group-based trauma-specific program for adolescents in a secure accommodation facility in Scotland. A randomized control and qualitative pilot study compared an intervention group (n = 10), who received Teaching Recovery Techniques, to a waitlist control group (n = 7). Measures included subjective units of disturbance (SUDs), standardized trauma symptom questionnaires, and analysis of behavior monitoring logs. Adolescent interviews (n = 10) and a presenter focus group (n = 4) assessed program experience and views on future development. Sessions were videoed and analyzed for program adherence. Analysis involved MANOVA, and a quasi-qualitative thematic approach for participant views. Adolescents reported high SUDs and a range of trauma symptoms. A large effect size was found for reduced SUDs (d = 1.10) and positive trends were identified for symptoms and behavior change in the intervention group. Program adaptations included smaller groups, the use of visual materials and liaison with care staff to facilitate generalization. Recommendations are made for program development and large scale evaluation.     

Reducing Intimate Partner Violence Among Latinas Through the Moms’ Empowerment Program: an Efficacy Trial

Although intimate partner violence (IPV) is a particularly prevalent public health concern among Latina populations, the evidence-based treatment options for Latinas who experience IPV are limited. The present study tested the efficacy of the Moms’ Empowerment Program (MEP), an intervention for Spanish-speaking Latina mothers who had recently experienced IPV. Participants (N?=?95) were assigned to a Treatment (n?=?55) or a waitlist Control (n?=?40) condition, and those in the Treatment group completed a 10-week intervention designed to address the problems associated with IPV. Intent-to-treat analyses using multiple regression revealed that Latinas’ participation in the MEP was associated with reductions in IPV exposure. These findings provide preliminary evidence that the MEP may reduce exposure to physical violence among Spanish-speaking Latinas.     

Intimate Partner Violence in the African American Community: Risk,Theory, and Interventions

Intimate partner violence (IPV) is devastating to individuals, families, and communities. IPV is considered the most prevalent type of violence in families (Owen et al. in Journal of Family Violence, 24(7), 433–445. doi: 10.1007/s10896-009-9239-2, 2009; Williams et al. in Journal of Aggression, Maltreatment & Trauma, 16(3), 296–310. doi: 10.1080/10926770801925726, 2008a). Unfortunately, IPV occurs far too frequently within African American families. Research suggests that African Americans are more likely to report experiencing IPV than any other racial groups (Bent-Goodley in Health & Social Work, 29(4), 307–316, 2004; Hampton and Gelles in Journal of Comparative Family Studies, 25, 105–119, 1994; Rennison and Welchans 2000). Despite this, there is a paucity of research that highlights the specific factors that may contribute to the high rates of IPV within the African American community. This article will explore the risk factors associated with IPV in this, while highlighting the way in which psychoanalytic theory can be used to understand these rates. Treatment approaches that use a multicultural framework will also be discussed.     

Sāṃkhya and Yoga: Towards an Integrative Approach

Sā?khya and yoga are normally discussed either as topics in philosophy or as subjects of historical and philological inquiry. In this paper, I will attempt to demonstrate that, before separate developments appeared in the areas of both sā?khya and yoga (or perhaps at the same time as these separate developments appeared), at least some brahmins seemed to have espoused the idea that any physical exertion (tapas) or harnessing to a specific task (yoga) had to be preceded by an intellectual approach to reality and possibly by a thorough enumeration of its principles (sa?khyā). I come at this question from three different angles. I first analyze Kapila’s actions in the Sagara episode. The double presence of a yogācārya and a sā?khyācārya in certain cosmogonies provides a second approach to the question. The third angle will be a study of the significance of a coordinated emphasis on kratu and dak?a in the Vedic context. These apparently disconnected themes actually point in a single direction, and they contribute to an understanding of sā?khya and yoga as linked together as a binary pair of complementary attitudes (which, of course, does not preclude their separate development in other contexts).