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Recent studies have suggested that intellectual humility (IH) might facilitate (a) better learning outcomes, (b) more scientific mindedness, and (c) better peer and professional relationships. However, recent philosophical work has raised concerns that too much IH might lead to intellectual servility (IS), and thus might be vicious (albeit not blameworthy) rather than virtuous. We define IS as a disposition to over-own one's intellectual limitations and disregard one's intellectual strengths. We begin by outlining the importance of distinguishing IS from IH, noting that marginalized social groups (e.g., students of color) may be at greater risk for developing the vice of IS than the vice of intellectual arrogance. Then, in a sample of 94 racially diverse undergraduate students, we provide evidence that IS may be detrimental in educational contexts. IS was positively related to maladaptive perfectionism, and it was negatively related to civic engagement, conscientiousness, and openness. We conclude by discussing implications for fostering virtuous IH in higher educational settings. Namely, if IH interventions do not correct for the possibility of over-owning limitations, we risk exacerbating IS. [ABSTRACT FROM AUTHOR]

This article concludes the special issue on the interdisciplinary study of intellectual humility. We offer five suggestions for addressing some of the key challenges facing scholarship. These suggestions include (a) finding sources of common ground, (b) focusing on areas of conceptual tension, (c) applying new methods, (d) tackling big problems together, and (e) keep choppin' (i.e., return to the fundamentals of gradually advancing a research program). [ABSTRACT FROM AUTHOR]

Research on intellectual humility has accumulated rapidly. In this content analysis, we review existing published empirical work. We conducted searches using Google Scholar, ProQuest, and PsycInfo and found 59 articles with 134 samples. Most studies have focused on convenience samples and used similar measurement approaches – self-reports of intellectual humility. Nonetheless, some teams are beginning to move towards methods that can test causal implications of evolving theory, such as experimental methods or longitudinal studies. Furthermore, although most studies have focused on measurement issues, some scholars are beginning to venture out into applied work on intellectual humility. At least initially, researchers are gravitating towards areas where cultural ideology and commitment-related biases might put pressure on individuals to prioritize loyalty over truth seeking. Implications for future research are discussed. [ABSTRACT FROM AUTHOR]

This brief article sets up the special issue on the interdisciplinary study of intellectual humility. The issue includes a target article as well as commentary focused on three areas. First, several authors focused on conceptual or measurement. Second, several authors focus on how to move towards conceptual synthesis, especially given the many voices, methodologies, and values that pull research in different directions. Third, several authors considered the potential and challenges of a transition towards applied research on IH. The special issue also includes a content analysis as well as an empirical illustration of some of the key themes that arose within the discussants. [ABSTRACT FROM AUTHOR]

We investigated the relationship between self-reported multicultural competence and social issues awareness among school counselors and raters' assessment of multicultural orientation skills (cultural humility and cultural comfort) using a recorded mock counseling session. Results revealed a positive correlation between multicultural competence and cultural comfort. However, findings demonstrated overestimated self-reports of multicultural competence compared to raters' assessment of cultural humility. We discuss overreliance on self-report of multicultural competence and address implications for further research. [ABSTRACT FROM AUTHOR]

We investigated the relationship between self-reported multicultural competence and social issues awareness among school counselors and raters' assessment of multicultural orientation skills (cultural humility and cultural comfort) using a recorded mock counseling session. Results revealed a positive correlation between multicultural competence and cultural comfort. However, findings demonstrated overestimated self-reports of multicultural competence compared to raters' assessment of cultural humility. We discuss overreliance on self-report of multicultural competence and address implications for further research. [ABSTRACT FROM AUTHOR]

In this response to the target article, we anticipate some challenges that joy researchers will face in attempting to cultivate a research program on a revived and more robust understanding of joy. Every psychological literature has a measurement phase. We name three pitfalls to avoid during this phase, including becoming too preoccupied with concerns about self-reports, conceptual sprawl, and entering a crowded conceptual space. Gratitude and joy are not only close neighbors; we contend that joy researchers can learn from gratitude's much less tumultuous measurement phase compared to forgiveness and humility. We suggest two strategies that might help propel a 'robust joy' scholarship past the three pitfalls. These include mining theological theories for empirically testable predictions to big questions within psychological science and moving quickly to ground the study of robust joy with brief, applied methods of inducing joy that join basic research on mechanisms with application early on. [ABSTRACT FROM AUTHOR]

We review humility, a trait characterized by (a) an ability to accurately acknowledge one's limitations and abilities and (b) an interpersonal stance that is other-oriented rather than self-focused. We explore two key contexts of humility, intellectual and cultural; explain why humility is important; and identify open questions for future research. [ABSTRACT FROM AUTHOR]

Less than ten years ago, humility science seemed stuck with intractable measurement problems. Due to theoretical innovations, measures have proliferated in recent years. Humility science now faces a critical task of reconciling definitions and measures. We reviewed 22 measures of humility, including (a) survey measures of general humility, (b) survey measures of humility subdomains, (c) indirect measures of humility, and (d) state measures of humility. We coded each item of each measure into a humility content domain and compared the various content areas covered by each measure. Then, we described the scale structure and evidence pertaining to reliability and validity. Finally, we identified the relatively stronger measures of humility and recommended a consolidated definition of humility. [ABSTRACT FROM AUTHOR]

This response addresses three key themes related to the interdisciplinary study of virtue: limitations of self-reports, demoting of the virtues, and concerns about cultural issues. I suggest that self-regulation theories of how people develop virtues are needed in order to understand how virtues (even just two at a time) may work in tandem to influence behavior. I suggest that psychologists and philosophers approach an interdisciplinary conversation about virtue with an eye towards the limitations in our field's typical way of approaching constructs. Such an approach provides an opportunity to see problems that are typically masked by disciplinary habits. [ABSTRACT FROM AUTHOR]

In two pre-registered studies we investigated the cognitive context of gratitude to God (GTG) and fading positive affect of grateful memories. Although gratitude has been shown to causally impact happiness, few studies have investigated how the nature of the benefactor might affect experienced gratitude. Participants first recalled a positive event, a human-caused benefit, or a God-caused benefit. After recall they reported their current momentary emotions, recalled past emotions from the time of the event and emotion appraisals. Grateful memories showed less fading positive affect over time compared to other positive memories. Appraisals of value and altruism predicted both GTG and gratitude to humans (GTH). Positive spiritual appraisals (e.g. positive interpretations about one's relationship with God, the sacred giftedness of the event) were uniquely associated with GTG. When it comes to felt gratitude, the nature of the benefactor does matter. [ABSTRACT FROM AUTHOR]

The purpose of this study was to explore factors associated with relationship quality in interethnic couples. Specifically, we tested the social bond hypotheses of humility in a sample of 155 individual participants currently in an interethnic relationship. Using a cross-sectional design, participants completed an online survey that included measures of demographics, conflict in their relationship, cultural humility, and relationship quality. We predicted that perceptions of one's partner's cultural humility would mediate the relationship between culturally based ineffective arguing and relationship satisfaction and commitment. Results indicated that cultural humility was positively related to both relationship satisfaction and commitment and negatively related to ineffective arguing. Mediation analyses revealed that approximately 26% of the variance in relationship satisfaction and about 8% of the variance in commitment was explained by the effect of ineffective arguing through cultural humility. Results of this study add to the growing body of evidence for the social bond hypothesis of humility and advance the field of research on interethnic couples by providing quantitative support for themes noted in previous qualitative studies on interethnic couples. [ABSTRACT FROM AUTHOR]

We develop the Trait Sources of Spirituality Scale (TSSS), which assesses experiences of closeness to the sacred, within and outside a religious tradition. After using factor analysis to finalize the scale, we examine evidence of construct validity, including latent profile analysis that reveals 5 patterns of how spirituality is experienced. [ABSTRACT FROM AUTHOR]

This study evaluated the effectiveness of a workbook intervention designed to promote selfforgiveness, acceptance of responsibility, and willingness to make amends/reparations in a university student sample. The intervention manual consisted of three parts: (a) promoting prosocial and responsible attitudes, (b) reducing barriers to self-forgiveness, and (c) promoting healthy thinking and behaviors. Outcome measures included acceptance of responsibility, motivation to make reparations, and state and trait self-forgiveness. Measures were administered pre-intervention and immediately post-intervention. Participants were randomly assigned to an intervention group (N = 50) or a control group (N = 43). The control group studied materials for their university courses instead of completing the intervention. Following the intervention, the intervention group had significantly a higher state and dispositional self-forgiveness post-test compared to the control group. Changes in acceptance of responsibility and willingness to make reparations did not reach statistical significance as compared to the control group. [ABSTRACT FROM AUTHOR]

The present study examined the impact of losing tangible resources on psychological resources in a sample of college students (n = 160) affected by Hurricane Katrina. The data was collected approximately five months after the storm. Based on conservation of resources theory, we tested whether the loss of tangible resources (e.g., food, water) would be positively related to the loss of psychological resources (e.g., optimism, hope), and whether this association would be exacerbated by having an insecure (anxious or avoidant) attachment to God. As predicted, loss of tangible resources was related to the loss of psychological resources, and this relationship was amplified in participants who had an avoidant attachment to God. We conclude by discussing implications of the present study and areas for future research. [ABSTRACT FROM PUBLISHER]

The purpose of this study was to explore how microaggressions affect counseling outcomes. Participants were 128 racial/ethnic minority individuals who had been in counseling within the past year. Results indicated that identity attributions were associated with counseling outcomes (i.e., working alliance and perceived improvement in counseling). Furthermore, perceptions of cultural humility mediated the relationship between negative emotion due to rupture and counseling outcomes (i.e., working alliance and perceived improvement in counseling). [ABSTRACT FROM AUTHOR]

Although many scholars have sharply distinguished humility from modesty, several research teams recently conceptualized modesty as a subdomain of humility. In the present study, we compare these competing conceptualizations using confirmatory factor analyses. In Study 1, a model with general humility (i.e. second-order factor) predicting the subscales of the Relational Humility Scale (RHS) and the Modesty facet of the HEXACO-PI showed adequate fit; and modesty showed one of the stronger factor loadings on the higher order factor. In Study 2, we used a set of items designed to sharpen the potential distinction between modesty (i.e. interpersonal behavior involving moderating attention to self) and humility. Then, we tested a model with a general humility factor (i.e. second-order factor) predicting subscales of the RHS and modesty items. Once again, modesty items loaded strongly on the higher order factor. [ABSTRACT FROM AUTHOR]

Two studies provide evidence for distinguishing intellectual humility (IH) from general humility (GH). Humility involves (a) an Accurate View of Self and (b) the ability to regulate egotism and cultivate an other-oriented stance; IH is a subdomain of humility that involves (a) having an accurate view of one’s intellectual strengths and limitations and (b) the ability to negotiate ideas in a fair and inoffensive manner. First, we present a theoretical framework for distinguishing these constructs. In Study 1, with a sample of undergraduate students (N = 1097), we used confirmatory factor analysis to provide empirical evidence for this distinction. We also found that IH predicted unique variance in openness to experience relative to GH. In Study 2, we examined additional evidence of discriminant validity with another sample of college students (N = 355). IH also predicted unique variance in need for cognition, objectivism, and religious ethnocentrism relative to GH. [ABSTRACT FROM PUBLISHER]

Prior research has linked hypersexuality to negative mental health outcomes, and this relationship is partially explained by one's appraisals of sexual behavior. Religious/spiritual beliefs can strongly influence appraisals of sexual behavior, especially to the degree that individuals view themselves as failing to act in line with their sexual values. The purpose of the present article was to review empirical studies on the intersection of religion/spiritualty and hypersexuality. Most studies were based on convenience samples and used measures of hypersexuality that only partially align with proposed diagnostic criteria. Studies consistently demonstrated a negative relationship between religiosity and hypersexual behavior. In addition, hypersexuality was negatively related to measures of spiritual adjustment. Implications for future research as well as treatment of hypersexuality are discussed. [ABSTRACT FROM AUTHOR]

A recent qualitative review by Wood, Froh, and Geraghty (2010) cast doubt on the efficacy of gratitude interventions, suggesting the need to carefully attend to the quality of comparison groups. Accordingly, in a series of meta-analyses, we evaluate the efficacy of gratitude interventions (ks = 4-18; Ns = 395-1,755) relative to a measurement-only control or an alternative-activity condition across 3 outcomes (i.e., gratitude, anxiety, psychological well-being). Gratitude interventions outperformed a measurement- only control on measures of psychological well-being (d = .31, 95% confidence interval [CI = .04, .58]; k = 5) but not gratitude (d = .20; 95% CI [-.04, .44]; k = 4). Gratitude interventions outperformed an alternative-activity condition on measures of gratitude (d = .46, 95% CI [.27, .64]; k = 15) and psychological well-being (d = .17, 95% CI [.09, .24]; k = 20) but not anxiety (d = .11, 95% CI [-.08, .31]; k = 5). More-detailed subdivision was possible on studies with outcomes assessing psychological well-being. Among these, gratitude interventions outperformed an activity-matched comparison (d = .14; 95% CI [.01, .27]; k = 18). Gratitude interventions performed as well as, but not better than, a psychologically active comparison {d = -.03, 95% CI [-.13, .07]; k = 9). On the basis of these findings, we summarize the current state of the literature and make suggestions for future applied research on gratitude. [ABSTRACT FROM AUTHOR]

In this paper we analyze autism as a hypothetical construct and explain how an Autism Spectrum Disorder diagnosis functions to derail scientific investigations of autistic behavior. To support this argument, we employ a series of behavioral phenomenological investigations to analyze potential sources of control over the verbal behavior of parents, who were asked to observe their children with autism and record explanations for each occurrence of problem behavior. Autistic behaviors were recorded cumulatively, and the parents' explanatory responses were then mapped onto the cumulative records to identify the controlling relations for each response. We then analyzed the parents' responses for mentalistic explanations for the children's problem behaviors. Parent reports are discussed in terms of the prevalence of mentalisms, the stimulus control exerted by autistic behavior, the relationship between parent and child, the conditioning of parents' observations throughout and across observation sessions, and how fictional explanations function for the speaker. We conclude with a discussion of the role of behavioral phenomenology in elucidating the histories of reinforcement provided by the verbal communities of parents of children with autism. [ABSTRACT FROM AUTHOR]

In the present article, we extend a model of relational spirituality and forgiveness to the context of major offenses by clergy. In Study 1, undergraduate students (N= 208) described a major offense that they had experienced by a religious leader and then completed several questionnaires in relation to the offense and the religious leader. Appraisals of relational spirituality were significantly associated with forgiveness, after controlling for known predictors of forgiveness (i.e., hurtfulness, time since the offense, and commitment to God or another source of spirituality). In Study 2, we replicated and extended the findings from Study 1 using an independent sample of undergraduates (N= 365). In a series of structural equation models, we found that relational engagement of God (or another source of spirituality) partially mediated the relationship between anger toward God (or another source of spirituality) and unforgiving motivations. We conclude by discussing implications for future research. [ABSTRACT FROM AUTHOR]

This article presents two studies that examined how perceptions of intellectual humility affect response to a transgression by a religious leader. In Study 1, participants (N = 105) rated the religious leader on intellectual humility regarding different religious beliefs and values, as well as general humility and forgiveness of the leader for a transgression. Perceived intellectual humility was positively associated with forgiveness, even when controlling for perceived general humility. In Study 2, we replicated the findings from Study 1 on an independent sample (N = 299). Also, the type of offense moderated the association between perceived intellectual humility and forgiveness. For participants, who reported an offense in the area of religious beliefs, values, or convictions, the association between perceived intellectual humility and forgiveness was stronger than for participants, who reported a different type of offense. We conclude by discussing limitations and areas for future research. [ABSTRACT FROM PUBLISHER]

Most measures of spirituality privilege religious spirituality, but people may experience spirituality in a variety of ways, including a sense of closeness, oneness, or connection with a theistic being, the transcendent (i.e., something outside space and time), oneself, humanity, or nature. The overall purpose of the present 4 studies was to develop the Sources of Spirituality (SOS) Scale to measure these different elements of spirituality. In Study 1. we created items, had them reviewed by experts, and used data from a sample of undergraduates (N = 218) to evaluate factor structure and inform initial measurement revisions. The factor structure replicated well in another sample of undergraduates (N = 200; Study 2), and in a sample of community adults (N = 140; Study 3). In a sample of undergraduates (N = 200; Study 4), we then evaluated evidence of construct validity by examining associations between SOS Scale scores and religious commitment, positive attitudes toward the Sacred, and dispositional connection with nature. Moreover, based on latent profile analyses results, we found 5 distinct patterns of spirituality based on SOS subscales. We consider implications for therapy and relevance of the findings for models of spirituality and future research. [ABSTRACT FROM AUTHOR]

We developed a new intergroup forgiveness measure in the context of identity-related offenses, with a focus on racial conflicts. In Study 1 (N = 3S4), we adapted a widely used measure of interpersonal forgiveness to develop the Group Forgiveness Scale (GFS) within the context of an identity-related offense. In Study 2, we replicated the 3-factor structure of the GFS (i.e., Avoidance, Revenge, Decision to Forgive) and examined evidence for its construct validity in a sample of African American/Black university students (N = 225). As evidence of convergent validity, intergroup forgiveness correlated with appraising greater relationship value as well as appraising lower likelihood of being exploited in the future. As evidence of discriminant validity, the newly developed intergroup forgiveness scale (i.e., the GFS) correlated only moderately with interpersonal forgiveness and perceived microaggressions. In Study 3, in another sample of racial/ethnic minority individuals (N = 352), we examined the predictive validity of the scale. More specifically, we examined relations of the GFS subscales with religious commitment and racial/ethnic identity. The Decision to Forgive subscale uniquely correlated with religious commitment controlling for the Avoidance and Revenge subscales. Lower revenge correlated with stronger racial/ethnic identity. We conclude with implications of the current findings for the development of intergroup forgiveness measurement and for understanding the nature of forgiveness within marginalized groups. [ABSTRACT FROM AUTHOR]

Self-forgiveness has been conceptualized as a coping strategy that may improve health and well-being. To better understand the functions of self-forgiveness, this meta-analysis examines the correlates of self-forgiveness associated with physical and mental health. For physical health, across 18 samples and 5,653 participants, the correlation was .32. For psychological well-being, across 65 samples and 17,939 participants, the correlation was .45. To augment this primary focus on physical and mental health correlates, we estimated the relationships between self-forgiveness and specific mental health constructs and relationship outcomes. Implications for future basic and applied research on self-forgiveness are discussed. [ABSTRACT FROM AUTHOR]

Prominent models and interventions designed to promote forgiveness have distinguished one's decision to forgive from achieving forgiveness as an end state, but because of a lack of a strong measure, there is a weak research base on making a decision to forgive. Thus, in three studies, the authors developed the Decision to Forgive Scale (DTFS) and examined evidence for its reliability and construct validity. The article focused on distinguishing making a decision to forgive from achieved level of forgiveness. Scores on the DTFS showed evidence of reliability, with Cronbach's alpha coefficients ranging from .92 to .94, and a 1-week temporal stability coefficient of .68. Using several strategies, the authors demonstrated that the DTFS is empirically distinct from the Transgression-Related Interpersonal Motivations scale (TRIM; McCullough et al., 1998). Namely, a 3-factor confirmatory factor analysis that included the DTFS and the 2 TRIM subscales showed excellent fit, suggesting these instruments assess 3 different constructs. The DTFS was only moderately related to the TRIM subscales, was more strongly related to stage of change than the TRIM, and predicted subsequent TRIM scores in a cross-lagged model. Finally, although decisions to forgive generally suggested greater forgiveness, these constructs interacted to predict existential distress. Namely, as decisional forgiveness increased, revenge was more strongly related to existential distress. Overall, the DTFS shows considerable promise for further clinical and basic research applications. [ABSTRACT FROM AUTHOR]

This study examined the relationships between religious coping, coping resources, and depressive symptoms. The authors tested whether coping resources explained the link between religious coping and depressive symptoms in a sample of 349 college students. Results indicated that coping resources partially mediated the relationship between negative religious coping and depressive symptoms, primarily through decreased social ease. The results offered no evidence that coping resources mediated the relationship between positive religious coping and depressive symptoms. [ABSTRACT FROM AUTHOR]

Research on intellectual humility has grown, but little work has explored its role in moral decisions. Building on recent work on the Veil of Ignorance, we randomly assigned some participants to imagine being part of an existentially-threatening situation that could possibly lead to the greater good for society (i.e. The Human Challenge Experiments [HCE]). We predicted that informing participants that they might be part of such a study (i.e. the veil of ignorance [VOI]) would reduce HCE support, and that this would be amplified among intellectually humble participants. A preregistered study (N = 1,032) drawn from three samples, including participants from the United States (n = 346), the Netherlands (n = 340), and Hong Kong (n = 346), confirmed our hypothesis. In addition, this effect was pronounced for those high in intellectual humility. This work offers a novel contribution by examining the role of intellectual humility in existentially-relevant moral decisions. [ABSTRACT FROM AUTHOR]

Previous research has highlighted the social nature of humility. In three studies, we provide evidence that humility facilitates the initiation and maintenance of romantic relationships. In Study 1, very humble potential dating partners, relative to less humble partners, were rated more favorably and were more likely to elicit intentions to initiate a romantic relationship. Study 2 was a conceptual replication of Study 1 that provided evidence that participants find humble potential dating partners more attractive than arrogant dating partners. In Study 3, we examined perceptions of humility in participants in proximal or long-distance relationships. We found that humility buffers against unforgiveness in long-distant relationships. Although long-distance relationships were associated with greater unforgiveness, this effect was only present when partners were viewed as having low humility. Together, these findings highlight the social benefits of humility in initiating and maintaining romantic relationships. [ABSTRACT FROM AUTHOR]

Building on recent theory stressing multicultural orientation, as well as the development of virtues and dispositions associated with multicultural values, we introduce the construct of cultural humility, defined as having an interpersonal stance that is other-oriented rather than self-focused, characterized by respect and lack of superiority toward an individual's cultural background and experience. In 4 studies, we provide evidence for the estimated reliability and construct validity of a client-rated measure of a therapist's cultural humility, and we demonstrate that client perceptions of their therapist's cultural humility are positively associated with developing a strong working alliance. Furthermore, client perceptions of their therapist's cultural humility were positively associated with improvement in therapy, and this relationship was mediated by a strong working alliance. We consider implications for research, practice, and training. [ABSTRACT FROM AUTHOR]

Corneal neovascularization can lead to a devastating disease process that involves the breakdown of the limbal barrier and the formation of blood vessels in the cornea, leading to severe visual impairment. This review discusses the delicate balance between antiangiogenic and angiogenic factors that govern the antiangiogenic privilege of the cornea. Current treatment methods, clinical trials, and future prospects in the management of corneal neovascularization also are discussed. [ABSTRACT FROM AUTHOR]

Purpose: To determine whether a hydrogel liquid ocular bandage improves wound strength. Setting: John A. Moran Eye Center, University of Utah, Salt Lake City, Utah, USA. Design: Laboratory investigation. Methods: The wound strength of 2.8 mm clear corneal incisions and 23-gauge scleral incisions was tested in cadaver eyes by raising the intraocular pressure (IOP) until leakage occurred. The pressure at the first sign of incision leakage with the liquid bandage and without the liquid bandage was determined. Results: Four corneal incisions and 4 scleral incisions were made in 5 cadaver eyes. The mean pressure at the first sign of corneal incision leakage was 59.5 mm Hg ± 21.0 (SD) without the liquid bandage and 198.1 ± 57.6 mm Hg with the liquid bandage (P<.0001). The mean pressure at the first sign of scleral incision leakage was 47.9 ± 21.4 mm Hg and 209.0 ± 42.9 mm Hg, respectively (P<.0001). Eight corneal incisions and 8 scleral incisions did not leak at the maximum pressure of 246 mm Hg. With both incision types, the difference in leakage with a liquid bandage in place and with no liquid bandage was statistically significant (P = .002). Conclusion: With application of a hydrogel liquid ocular bandage, incisions withstood significantly higher IOP before leakage occurred than when no liquid bandage was used. Financial Disclosure: No author has a financial or proprietary interest in any material or method mentioned. Additional disclosure is found in the footnotes. [ABSTRACT FROM AUTHOR]

Humility is an understudied virtue in positive psychology. Both conceptual and methodological challenges have retarded its study. In this article, we discuss how humility has been defined. Specifically, researchers disagree whether humility refers to the accuracy of an individual's view of self, or whether humility primarily describes someone's interpersonal stance toward others. We critique four approaches that researchers have used to measure humility: self-reports, implicit measures, social comparisons of self to others, and informant ratings of humility. We then theoretically elaborate on the later method, which has been mostly overlooked. Accordingly, we present a model of relational humility. We define humility as a relationship-specific personality judgment, and we describe the relationship factors that affect how humility is perceived [Funder, D.C. (1995). On the accuracy of personality judgment: A realistic approach. Psychological Review, 102, 652-670.]. Finally, we provide next steps for researchers using a relational approach. [ABSTRACT FROM AUTHOR]

We studied an enucleated postmortem eye from an 82-year-old white donor who had been implanted with a Pannu “universal” intraocular lens (IOL) in the anterior chamber approximately 20 years earlier. This IOL has design features characteristic of a 1-piece, C-loop posterior chamber IOL. Magnetic resonance imaging showed a relatively well-centered IOL in the anterior chamber with haptics impinging on the iris. Gross and light microscopic analyses of the eye and the IOL showed peripheral anterior synechiae enclaving one haptic, areas of angle widening, significant attenuation of the corneal endothelium, multiple areas of iris trauma secondary to optic and haptic iris abrasion, large areas of pigment dispersion in the angle, diffuse pigment accumulation within the anterior chamber, and attenuation of the ganglion cell layer. The histopathological findings were consistent with glaucoma and chronic inflammation. Financial Disclosure: No author has a financial or proprietary interest in any material or method mentioned. [Copyright &y& Elsevier]

Although temperate cave-adapted fauna may evolve as a result of climatic change, tropical cave dwellers probably colonize caves through adaptive shifts to exploit new resources. The founding populations may have traits that make colonization of underground spaces even more likely. To investigate the process of cave adaptation and the number of times that flightlessness has evolved in a group of reportedly flightless Hawaiian cave moths, we tested the flight ability of 54 Schrankia individuals from seven caves on two islands. Several caves on one island were sampled because separate caves could have been colonized by underground connections after flightlessness had already evolved. A phylogeny based on approximately 1500 bp of mtDNA and nDNA showed that Schrankia howarthi sp. nov. invaded caves on two islands, Maui and Hawaii. Cave-adapted adults are not consistently flightless but instead are polymorphic for flight ability. Although the new species appears well suited to underground living, some individuals were found living above ground as well. These individuals, which are capable of flight, suggest that this normally cave-limited species is able to colonize other, geographically separated caves via above-ground dispersal. This is the first example of an apparently cave-adapted species that occurs in caves on two separate Hawaiian islands. A revision of the other Hawaiian Schrankia is presented, revealing that Schrankia simplex, Schrankia oxygramma, Schrankia sarothrura, and Schrankia arrhecta are all junior synonyms of Schrankia altivolans. © 2009 The Linnean Society of London, Zoological Journal of the Linnean Society, 2009, 156, 114–139. [ABSTRACT FROM AUTHOR]

Objective: As techniques for cataract surgery have evolved, spontaneous intraocular lens (IOL) dislocation has decreased overall. However, since 2006 the Intermountain Ocular Research Center has received an increased number of explanted IOLs within the capsular bag forwarded for pathologic evaluation. Late, spontaneous dislocation of IOLs results from zonular insufficiency and zonulysis that has been associated with pseudoexfoliation, trauma, and other risk factors. The findings of 86 consecutive cases of this complication, analyzed in the laboratory, are described. Design: Retrospective case series. Participants: Eighty-six IOLs explanted within the capsular bag, submitted in formalin. Methods: Standard light microscopy of specimens, as well as questionnaire sent to explanting surgeons and patient chart review, when available. Main Outcome Measures: Lens design, material, and abnormalities; capsular bag anomalies; patient demographic data; surgical dates; and presence or absence of known risk factors. Results: This series included polymethyl methacrylate, silicone, and hydrophobic acrylic lenses, manufactured with both 1-piece and 3-piece designs. The mean time from surgery to spontaneous IOL dislocation was 8.5 years. The main conditions associated with the cases of IOL dislocation were as follows: pseudoexfoliation, 50%; prior vitreoretinal surgery, 19%; history of trauma, 6%; uveitis, 2%; and none or unknown, 23%. Conclusions: Patients with any type of IOL are at risk for late in-the-bag dislocation. Pseudoexfoliation and vitreoretinal surgery were the most common associated conditions in this series. Regardless of the presence of known risk factors, IOLs dislocated on average 8.5 years after phacoemulsification and IOL implantation. Financial Disclosure(s): The author(s) have no proprietary or commercial interest in any materials discussed in this article. [Copyright &y& Elsevier]

The north–south-trending Clarence Head dyke swarm, located on Devon and Ellesmere Islands in the Canadian High Arctic, has a trend orthogonal to that of the Neoproterozoic Franklin swarm that surrounds it. The Clarence Head dykes are dated by the U–Pb method on baddeleyite to between 716 ± 1 and 713 ± 1 Ma, ages apparently younger than, but within the published age range of, the Franklin dykes. Alpha recoil in baddeleyite is considered as a possible explanation for the difference in ages, but a comparison of the U–Pb ages of grains of equal size from both swarms suggests that recoil distances in baddeleyite are lower than those in zircon and that the Clarence Head dykes are indeed a distinctly younger event within the period of Franklin magmatism. The Clarence Head dykes represent a large swarm tangential to, and cogenetic with, a giant radiating dyke swarm ~800 km from the indicated source. The preferred mechanism for the emplacement of the Clarence Head dykes is the exploitation of concentric zones of extension around a depleting and collapsing plume source. While the paleomagnetism of most Clarence Head dykes agrees with that of the Franklin dykes, two dykes have anomalous remanence directions, interpreted to be a chemical remanent magnetization carried by pyrrhotite. The pyrrhotite was likely deposited from fluids mobilized southward from the Devonian Ellesmerian Orogeny to the north that used the interiors of the dykes as conduits and precipitated pyrrhotite en route. [ABSTRACT FROM AUTHOR]

Abstract: The authors investigated the associations between attachment, empathy, rumination, forgiveness, and depressive symptoms via the framework of attachment theory. Participants (N =221; 141 F and 80 M) completed a battery of questionnaires. We hypothesized that (a) anxious and avoidant attachment would be negatively linked to dispositional forgiveness; (b) the anxious attachment–forgiveness link would be mediated through excessive rumination; (c) the avoidance attachment–forgiveness link would be mediated through lack of empathy; and (d) the insecure attachment–depression relation would, in turn, be partially mediated by the forgiveness process. SEM modeling confirmed these propositions, revealing the potential deleterious outcomes associated with insecure attachment and unforgiving responses to offenses. [Copyright &y& Elsevier]

Abstract: Recently discovered horizons of non-deformed felsic welded crystal tuff in the Proterozoic rift system of northern Ontario yield a geologically stable paleomagnetic vector. Using alternating field (AF), thermal (TD) and low-temperature demagnetization (LTD) techniques, a single stable characteristic remanence (ChRM) vector is found in all specimens (declination/inclination=115°/−73.5°; α 95 =2.1°, n =58). It is overprinted by a Bruhnes’ epoch VRM. The tuffs paleopole position coincides with that of ubiquitous sub-horizontal diabase sheets which intruded at ∼1110Ma during Late Proterozoic Keewanawan Volcanism. The latter produced numerous volcanic and intrusive rocks along the margins of the Lake Superior paleo-rift system, during the interval 1087–1120Ma, but the sills are most extensive. Although the Voosges Lake Tuff shares the same paleopole location as the diabase sheets (1109Ma), the nearby Seagull pluton (1112Ma) and the Keweenawan volcanic rocks, its primary zircons yielded a Mesoproterozoic crystallization age of 1542±3Ma. This is similar to the nearby English Bay felsic intrusions dated at [Davis, D.W., Sutcliffe, R.H., 1985. U-Pb ages from the Nipigon “Plate” (sic) and northern Lake Superior. Geol. Soc. Am. Bull. 96, 1572–1579]. Whereas the paleomagnetic magnetic signal appears primary in the 1542Ma Voosges Tuff, it was completely reset by the Late Proterozoic Keewanawan paleofield (∼1100Ma). The Tuff units are separated from the diabase sills by stratigraphic thicknesses of ≤50m and show no traditional petrographic evidence of annealing or thermal metamorphism. Since it is improbable that the 1542Ma tuff returned to the same paleolatitude at 1109Ma, we postulate that metasomatic processes caused a ∼1109Ma remagnetization. A similar event could explain unusual ChRMs reported for certain other pre-Keweenawan Proterozoic sites with adjacent Keewanawan diabase sheets. For example, some paleopoles reported for the Gunflint Formation (1878Ma) and Sibley Formation (>1339Ma, perhaps ∼1537Ma by association with the English Bay intrusions) might have been acquired due to secondary remagnetization. [Copyright &y& Elsevier]

The Gunflint Formation, a Paleoproterozoic chemical–clastic sedimentary assemblage outcropping to the immediate northwest of Lake Superior, became famous in 1954 as containing the oldest fossil assemblage known at that time. Older microfossils have since been discovered, but the Gunflint procaryotes remain one of the most diverse Precambrian fossil communities. The finding of possible multicellular organisms in correlative lithic units in Michigan has recently added to the need for an exact age of the Formation. Zircons were extracted from rainout and storm reworked volcanoclastic beds in the upper portion of the Gunflint Formation. A euhedral zircon population has yielded a 1878.3 ± 1.3 million years BP U–Pb age, believed to be nearly synchronous with the depositional age. This not only provides a precise age for the community of organisms, but also strongly supports a back-arc extensional setting for the Animikie Basin, rather than a foreland trough.La Formation de Gunflint, un assemblage sédimentaire chimique et clastique datant du Paléoprotérozoïque, affleurant immédiatement au nord-ouest du lac Supérieur, est devenue célèbre en 1954 car elle contenait les plus anciens assemblages fossilifères connus à cette époque. De plus anciens microfossiles ont été découverts depuis mais les procaryotes de Gunflint demeurent l'une des communautés fossiles précambriennes les plus diversifiées. La découverte de la possibilité d'organismes multicellulaires dans des unités lithiques corrélatives au Michigan a récemment confirmé le besoin de préciser l'âge de la formation. Des zircons ont été extraits de lits volcanoclastiques remaniés par la pluie et les tempêtes dans la partie supérieure de la Formation de Gunflint. Une population de zircons automorphes a donné des âges U–Pb 1878,3 ± 1,3 Ma BP, que l'on croit être presque synchrones à l'âge de la déposition. Cela non seulement donne un âge précis pour la communauté d'organismes mais aussi supporte fortement un environnement d'arrière-arc d'extension pour le bassin d'Animikie plutôt qu'une fosse d'avant-pays.[Traduit par la Rédaction] [ABSTRACT FROM AUTHOR]

Short empirically-supported scales or individual items are preferred in comprehensive surveys, brief screeners, and experience sampling studies. To that end, we examined the Short Almost Perfect Scale (SAPS) to evaluate empirical support for the interchangeability of items to measure perfectionistic strivings (Standards) and perfectionistic concerns (Discrepancy). Based on a large and diverse sample (N = 1,103) and tests of tau-equivalence (equal factor loadings) for each respective set of items, Study 1 advanced a subset of SAPS items to measure Standards (2 items) and Discrepancy (3 items). Cross-sectional gender and race/ethnicity invariance were supported, and in structural equations analyses, the SAPS5 factors were significantly associated with depression, state anxiety, life satisfaction, and gratitude. Study 2 cross-validated Study 1 measurement and structural findings with a new U.S. sample (N = 803). The three items representing the Discrepancy (perfectionistic concerns) factor also were supported in a cross-national comparison between the U.S. sample and a scale development sample in New Zealand (N = 3,921). For the most part, across both studies and all analyses, the three Discrepancy items were empirically interchangeable indicators of perfectionistic concerns and comparably strong predictors of psychological outcomes, supporting their use in studies or other contexts with space or time restrictions for measurement. [ABSTRACT FROM AUTHOR]

Cultural humility is important in supervision; however, studies have primarily sampled White supervisees. Racially and ethnically minoritized trainees experience microaggressions during their training, yet cross-racial supervision is less often studied. We examined a moderated mediation model to test whether the supervisory working alliance mediated the relationship between frequency of racial microaggressions and satisfaction with supervision, and whether the impact of racial microaggressions on the supervisee and supervisor cultural humility moderated the relationship between racial microaggression frequency and the supervisory working alliance. In a sample of supervisees of color (N = 102; majority cisgender women, 86.2%, and heterosexual, 59.8%; 35.3% Black/African American, 28.4% Asian/Pacific Islander, 18.6% Hispanic/Latine) receiving clinical supervision from White supervisors, we found that racial microaggression frequency was negatively associated with satisfaction with supervision, and this relationship was fully accounted for by the supervisory working alliance. Racial microaggressions in supervision were found to be detrimental to the supervisory working alliance, which was then related to lower satisfaction with supervision. Further, racial microaggression impact and cultural humility moderated the relationship between racial microaggression frequency and the supervisory working alliance; this relationship was strongest when racial microaggression impact was high and cultural humility was average or high. The social bond hypothesis suggests we are more likely to allow ourselves to be vulnerable when we assess cultural humility to be high. We posit that the observed moderation effect may be due to supervisees experiencing greater shock when experiencing racial microaggressions from supervisors whom they perceived to be culturally humble. Public Significance Statement: The current findings demonstrate that racial microaggressions in cross-racial clinical supervision are negatively related to supervisees' satisfaction with supervision through their detrimental impact on the supervisory working alliance; and they appear to be most impactful when supervisor cultural humility is high. Still, even when microaggressions occurred, the supervisory working alliance was still stronger when supervisory cultural humility was higher. These results emphasize the importance of cultural humility as well as repairing microaggression-related ruptures in cross-racial clinical supervision. [ABSTRACT FROM AUTHOR]

The authors used a prospective design to investigate how gratitude to God predicts religious well-being over time. Gratitude to God is a central aspect of monotheistic religions, and thus may be particularly important to the religious/spiritual well-being of believers. Participants completed online measures of trait and state gratitude to God, along with spiritual well-being, nearness to God, and religious commitment scales over a one-to-two-month period. General well-being, trait gratitude, and the Big Five personality traits were also assessed. After controlling baseline levels, trait gratitude and the Big Five personality traits, dispositional gratitude to God at Time 1 predicted increased religious well-being, nearness to God, and religious commitment at Time 2. Although gratitude to God was significantly related to general well-being variables in cross-sectional analyses, it did not predict these variables over time. Validity data for the gratitude to God measures are also presented. The results suggest that gratitude to God is important to religious/spiritual well-being, and gratitude to God may be a critical variable for research on positive psychology and the psychology of religion/spirituality. [ABSTRACT FROM AUTHOR]

Surveys of the dental health of Native children in British Columbia, Canada, were conducted in 1980, 1984 and 1988 by Medical Services Branch, Health and Welfare Canada Data were gathered on children turning 5, 7, 9, 11, 13, and 15 yr of age in each survey year. This paper analyzes the findings related to dental caries and the treatment of caries. Comparisons were made between the 1980 and 1988 surveys using Student's -tests; data from the 1984 survey were included for comparison. Results of these surveys demonstrate a continuous improvement in the dental health of Native children between the years 1980 and 1988, but the improvement was limited to the permanent dentition. The deft for 5-yr-olds remained constant over the time interval. In contrast, the DMFT for each group significantly decreased from 1980 to 1988 (P<0.05). The percentage of 5-yr-old children who were caries-free in the primary dentition remained constant, and primary tooth mortality (tooth abscessed or with crown destroyed) in 5-yr-olds did not change. However, the percentage of children surveyed with caries-free permanent teeth im- proved significantly at each survey year and permanent tooth mortality significantly declined (P<0.05). The proportion of filled, compared with carious, primary and permanent teeth increased from 1980 to 1988. In contrast, the number of extracted primary teeth stayed relatively constant for 5-yr-olds, but the proportion of missing teeth declined significantly for all other age groups (P<0.05). The caries experience of this population of Native children was high relative to that of children of comparable age residing in the same region and to that of children who live in other parts of the world. [ABSTRACT FROM AUTHOR]

Previous research finds an association between spirituality and subjective well-being. However, the widespread use of poorly defined concepts of spirituality, tautological spirituality scales, and heavy reliance on cross-sectional samples cast doubts on prior findings. Here, we leverage ten waves of panel data from a nationally diverse longitudinal study to systematically test whether having spiritual beliefs leads to growth in personal well-being and life satisfaction (N = 3257, New Zealand, 2010–2020). Contrary to previous research, we find that belief in a spirit or life force predicts lower personal well-being and life satisfaction. However, in support of previous speculation, belief (relative to disbelief) in a spirit or life force predicts increasing personal well-being and life satisfaction over time. These findings are robust even while accounting for known demographic influences; they even hold among those who believe in a God but disbelieve in a spirit or life force. The recent growth in spiritual beliefs and decline in traditional religion across many industrial societies motivates further causal investigations of the mechanisms by which spiritual beliefs lead to growth in subjective well-being. [ABSTRACT FROM AUTHOR]

Positive psychologists have used science to understand many virtues but have only just started to study grace, recently defined as ' ... the gift of acceptance given unconditionally and voluntarily to an undeserving person by an unobligated giver'. The purpose of the current article is to provide a systematic review of all empirical studies (published and unpublished) on grace. Broadly, the empirical study of grace has focused on what people believe and how people experience both divine and human grace. Additionally, empirical attention has shifted to explore outcomes of grace-based interventions (e.g., congregation-wide interventions, marital interventions). In general, beliefs and experiences of grace were associated with (a) positive mental health outcomes, (b) religiosity, (c) virtue development, and (d) interpersonal functioning. Human grace has not been extensively explored and divine grace has been studied mostly among Christians; future studies should address these limitations and explore causal relationships. [ABSTRACT FROM AUTHOR]