Internal Consistency and Factor Structure of the Revised Conflict Tactics Scales in a Sample of Deaf Female College Students

The Revised Conflict Tactics Scales (CTS2) is currently the most widely used measure for identifying cases of intimate partner violence within the hearing population. The CTS2 has been used successfully with individuals from various countries and cultural backgrounds. However, the CTS2 had not yet been used with Deaf individuals. The goal of the present study was to investigate the internal consistency reliability and the factor structure of the CTS2 within a sample of Deaf female college students. Psychometric analyses indicated that subscales measuring Victimization of Negotiation, Psychological Aggression, Physical Assault, and Injury proved both reliable and valid in the current sample. Three subscales did not evidence reliability and the factor structure was not valid for Perpetration items.     

Female Perpetrated Dyadic Psychological Aggression Predicts Relapse in a Treatment Sample of Men with Substance Use Disorders

This study examined whether female-to-male (FTM) psychological aggression predicted men’s relapse of substance use disorder (SUD) 6 months following substance use treatment. Men diagnosed with either a substance abuse or dependence disorder who had recently begun an SUD treatment program participated in the study with their female relationship partners (N = 173). Logistic regression was used to examine the relationship between baseline FTM psychological aggression and SUD relapse when controlling for baseline demographic, dyadic, substance abuse- and treatment-related variables, as well as frequencies of other male- and female-perpetrated aggressive dyadic behaviors. Higher frequencies of severe, but not minor, forms of FTM psychological aggression uniquely predicted an increased risk of relapse at 6 months follow-up. These data add to the developing research program highlighting the negative sequelae of female-perpetrated psychological aggression and also provide an empirical basis for targeting specific dyadic behaviors in the context of SUD treatment and relapse prevention.     

Barricaded Captive Situations in Schools: Mitigation and Response

Although not common occurrences, schools are occasionally the site of barricaded captive events. To date little research has examined these acts of school violence. The purpose of this article is to describe 19 school barricaded captive events that occurred between February, 1998 and September, 2007 in the United States. Data were analyzed by examination of news reports of each incident, and include the following variables: Incident location (state, community), school level and size, time of day of the event, location of the event within the school, age and sex of the subjects, information about the captives, presence of school resource officers, student screening mechanisms, behavioral changes of the subjects, the subject’s expected outcomes, injuries or fatalities, demands and deadlines, captive escapes and releases, weapons, incident resolution, tactical team response, and negotiations. Results pertain to incident demographics, prevention/mitigation, and response.     

Effects of Victimization on the Belief in a Just World in Four Ex-Yugoslavian Countries

Levels of support for just world beliefs among young adults (N = 598) from four ex-Yugoslavian countries—Bosnia and Herzegovina, Croatia, the former Yugoslav Republic of Macedonia, and Slovenia—were compared, taking into account victimization experiences and the general belief in a just world. Being a victim affected an individual’s belief in a just world in the two less economically favored contexts: Victims of exclusion in Macedonia and victims of war in Bosnia and Herzegovina were less likely to believe in a just world than non-victims. These victimization variables partly explained why the mean scores of these two countries were less than those of the two others. A deleterious effect of cumulative negative events on belief in a just world was identified, in parallel with a lower endorsement of the belief when the first victimization occurred more recently.     

The Influence of Religious Personal Identity on the Relationships Among Religious Dissimilarity,Value Dissimilarity,and Job Satisfaction

The purpose of this study was to examine the influence of religious dissimilarity and religious personal identity on one’s job satisfaction. Data were collected from 260 top managers. Structural equation modeling indicated that religious dissimilarity positively affected perceived value dissimilarity from others, which in turn, held a negative association with job satisfaction. These effects were qualified, however, by a significant religious dissimilarity × religious personal identity interaction such that, for persons whose religious beliefs were a central part of who they were, being religiously different from others in the workplace strongly impacted their perceived value dissimilarity. Research contributions and practical implications are discussed.     

Self-Awareness and Mental Perception

The purpose of this paper is to clarify Prajñākaragupta’s view of mental perception (mānasapratyak?a), with special emphasis on the relationship between mental perception and self-awareness. Dignāga, in his PS 1.6ab, says: “mental [perception] (mānasa) is [of two kinds:] a cognition of an [external] object and awareness of one’s own mental states such as passion.” According to his commentator Jinendrabuddhi, a cognition of an external object and awareness of an internal object such as passion are here equally called ‘mental perception’ in that neither depends on any of the five external sense organs. Dharmakīrti, on the other hand, considers mental perception to be a cognition which arises after sensory perception, and does not call self-awareness ‘mental perception’. According to Prajñākaragupta, mental perception is the cognition which determines an object as ‘this’ (idam iti jñānam). Unlike Dharmakīrti, he holds that the mental perception follows not only after the sensory perception of an external object, but also after the awareness of an internal object. The self-awareness which Dignāga calls ‘mental perception’ is for Prajñākaragupta the cognition which determines as ‘this’ an internal object, or an object which consists in a cognition; it is to be differentiated from the cognition which cognizes cognition itself, that is, self-awareness in its original sense.     

On Self-Awareness in the Sautrāntika Epistemology

This paper aims to examine the role of self-awareness (svasa?vedana) for the Sautrāntika epistemological tenet known as the doctrine that cognition has a form (sākārajñānavāda). According to this theory, we perceive external objects indirectly through the mental forms that these objects throw into our minds, and this cognitive act is interpreted as self-awareness. However, if one were to interpret the cognitive act such that the subjective mental form (grāhakākāra/svābhāsa) grasps the objective mental form, the position of the subjective mental form becomes problematic—it becomes superfluous, as can be demonstrated with reference to Dignāga’s explanation of the Sautrāntika’s pramā?a-pramā?aphala argument. As a result, self-awareness itself becomes precarious. In connection with this problem, an argument on the relationship between self-awareness and the yogic perception of other minds given by Dharmakīrti leads us to discover that self-awareness is important for establishing subjectivity, in order to avoid another person’s access to one’s own mental states. Through examining Pramā?avārttika 3.448–459, this paper tries to find a way to interpret the svābhāsa-factor without relating to its object-factor (grāhyākāra), and to shed new light on the problem of subjectivity in the Sautrāntika epistemology.