Browsing by Author "Costanzo, Philip R"

The Systems Dynamics literature demonstrates that individuals have difficulty understanding and working with systems concepts. To model Systems Dynamics (SD), researchers suggest that clients contract with a modeling team to formulate the problem, elicit the mental models of employees at the client, and use software-based simulation tools. This approach is both time-intensive and costly, limiting its use by organizations. This two-part study piloted the Independent Systems Dynamics Elicitation Method (ISDEM), a new method that may be self-administered by teams to reveal individuals' mental models. The first study, a between-subjects design, compared undergraduate participants' responses on the Systems-Based Inquiry Protocol (S-BI) to the ISDEM. Participants reported more relationships and feedback loops using the ISDEM, and obtained significantly higher Systemic Reasoning Level scores. In Study 2, groups of undergraduate participants were asked to brainstorm and develop a collective model of an issue of university interest, using either their typical brainstorming methods, or the ISDEM. Independent coders rated the ISDEM significantly more informative, clear and useful than the control models. In sum, the ISDEM did a significantly better job eliciting individuals' mental models of systems dynamics than traditional measures, and is a valuable new tool for organizations to use to map systemic phenomenon.

The present research tested whether the lower educational achievement and greater incidence of parenthood among Latino relative to Anglo high school students arise from differences across ethnic groups in the standards held for these behaviors and whether these different standards and differential success across groups at meeting them contribute to ethnic group differences in self-esteem. I tested this regulatory model in two different research designs. In the first study, I used longitudinal data on race/ethnicity and attitudes, expectations, and behavioral outcomes for education and parenthood from the National Longitudinal Study of Adolescent Health (Add Health, Udry, 2003). In the second study, I used an experimental design to test the causal mechanisms involved in this regulatory process. I assessed Anglo and Latina adolescent girls' standards in terms of explicit self-report ratings and then prompted them to imagine themselves in scenarios related to education or parenthood. After participants viewed the scenarios, I assessed their self-esteem and affect. In both studies, I anticipated that ethnic group differences in standards for education and parenting would help explain differences in behavioral outcomes for the groups, along with differences in ethnic group affect and self-esteem. These studies provided some evidence that Anglos espouse more favorable attitudes toward education and less favorable attitudes toward adolescent pregnancy than Latinos. As anticipated, adolescents experienced increases in self-esteem and positive affect when they acted in ways that confirmed valued standards.

Traditionally seen as a time for increasing independence and autonomy, the college experience is often the first major, long-term physical separation from parents (Chickering, 1969; Chickering & Reisser, 1993). For previous generations, living away from home provided conditions for autonomy development partially based on infrequent contact with parents. In contrast, the rapid evolution of communication technology in the recent past allows today's generation of college students to connect to their parents instantly and frequently through a variety of electronic means including cellular phone calls, text messages, emails, video chats, and social media. The current study used self-report data from 180 residential college students at a mid-sized private institution in the southeastern United States to explore parent-child communication patterns as they relate to parenting styles and the development of emotional autonomy and adjustment to college. Emotional autonomy was measured with items from the Emotional Autonomy Scale (EAS; Steinberg & Silverberg, 1986). Following Beyers, Goossens, Van Calster, & Duriez (2005), a separation scale (derived from the EAS subscales of parental deidealization, nondependence on parents, and individuation) was used as a measure of emotional autonomy. Two scales from the Student Adaptation to College Questionnaire (Baker & Siryk, 1989) measured students' academic and social adjustment to college.

Results indicated that, in a given week, students reported an average contact frequency (with both parents combined) of 10.92 cell phone calls, 49.88 text messages, and 6.04 email exchanges. Contact was initiated by students and parents at roughly the same rates, and females had more contact with parents than males, in general. Facebook was more popular than Twitter and Instagram for connecting with parents through social media, and the majority of students felt either neutral or positive about being "Facebook friends" with their parents. Overall, students reported high satisfaction with both the frequency and the quality of communication with their parents. Greater levels of parental closeness significantly predicted higher satisfaction with the parent-child Facebook friendship.

The relationships between the traditional parenting styles of permissive, authoritative, and authoritarian parenting (Baumrind, 1991) were investigated in relation to communication patterns, autonomy, and adjustment. Helicopter parenting was also included as a predictor variable, though it is considered separate from the traditional parenting styles (Padilla-Walker & Nelson, 2012). Results of hierarchical regression analyses indicated that parents' higher scores on authoritarian parenting and helicopter parenting predicted more frequent cell phone contact with parents. Parental closeness also emerged as a significant, positive predictor of frequency of cell phone and total communication. Students who talked on their cell phones more frequently overall (not including parental contacts) tended to talk to their parents more often on the phone, and the same went for texting, as well.

Helicopter parenting also predicted lower emotional autonomy, which was in line with the only previous study of helicopter parenting in emerging adulthood (Padilla-Walker & Nelson, 2012). Surprisingly, authoritative and permissive parenting significantly predicted lower emotional autonomy, while authoritarian parenting was related to greater autonomy. Analyses investigating frequency of cell phone contact with parents as a moderator of this relationship indicated that more frequent phone conversations predicted decreased autonomy when parents were more authoritative. High levels of authoritarian parenting, on the other hand, resulted in higher levels of autonomy regardless of how often students talked on the phone with parents, while high contact with less authoritarian parents predicted decreased autonomy. Frequency of cell phone contact with parents was unrelated to academic and social adjustment to college. Findings are discussed in light of previous research and situated within a framework proposing that technological advances in communication have contributed to lengthening the path to adulthood.

Background

As a psychological principle, the golden rule represents an ethic of universal empathic concern. It is, surprisingly, present in the sacred texts of virtually all religions, and in philosophical works across eras and continents. Building on the literature demonstrating a positive impact of prosocial behavior on well-being, the present study investigates the psychological function of universal empathic concern in Indian Hindus, Christians, Muslims and Sikhs.

I develop a measure of the centrality of the golden rule-based ethic, within an individual’s understanding of his or her religion, that is applicable to all theistic religions. I then explore the consistency of its relationships with psychological well-being and other variables across religious groups.

Results indicate that this construct, named Moral Concern Religious Focus, can be reliably measured in disparate religious groups, and consistently predicts well-being across them. With measures of Intrinsic, Extrinsic and Quest religious orientations in the model, only Moral Concern and religiosity predict well-being. Moral Concern alone mediates the relationship between religiosity and well-being, and explains more variance in well-being than religiosity alone. The relationship between Moral Concern and well-being is mediated by increased preference for prosocial values, more satisfying interpersonal relationships, and greater meaning in life. In addition, across religious groups Moral Concern is associated with better self-reported physical and mental health, and more compassionate attitudes toward oneself and others.

Two additional types of religious focus are identified: Personal Gain, representing the motive to use religion to improve one’s life, and Relationship with God. Personal Gain is found to predict reduced preference for prosocial values, less meaning in life, and lower quality of relationships. It is associated with greater interference of pain and physical or mental health problems with daily activities, and lower self-compassion. Relationship with God is found to be associated primarily with religious variables and greater meaning in life.

I conclude that individual differences in the centrality of the golden rule and its associated ethic of universal empathic concern may play an important role in explaining the variability in associations between religion, prosocial behavior and well-being noted in the literature.

Children's internalization of parental values is differentially influenced by discipline and parent-child relationship quality. Beyond simply affecting values, parents can influence the development of underlying belief structures children use to make sense of behaviors and attributes. Parental values might lead children to experience domains as differentially important and then use this structure when building and judging the content of their self-concept. The intergenerational transmission of values may therefore also differentially influence appraisals of the self. Crocker and colleagues (e.g. Crocker, Sommers, & Luhtanen, 2002) present a model of self-esteem that emphasizes "contingencies of self-worth", which are domains on which individuals stake self-esteem. Although the existence of contingencies of self-worth (CSW) has been supported, their origin has not been addressed. This dissertation is a preliminary investigation into the origins of CSW. It is proposed that early adolescents' CSW will reflect parents' values in domains that carry a 'moral' weight due to parental socialization. The domains of physical appearance and academic achievements were of particular interest. Participants were 127 early adolescents (51% female) and their parents (102 mothers, 62 fathers) recruited from three populations in an effort to sample individuals for whom appearance and academics are differentially salient. Youth and parents each completed questionnaires addressing self-concept/self-esteem, CSW, parenting style, parent-child relationship, and domain-specific beliefs and behaviors. Results indicated that more negative ratings of transgressions in traditionally moral domains (kindness and honesty) as well as the non-traditional domain of academics were associated with higher ratings for these domains on the CSW. Parental discipline moderated the association between parents' and adolescents' ratings of transgressions in kindness, honesty, and academics, and parenting style and parent-child relationship quality moderated the association between parents' domain values and adolescents' domain ratings on the CSW. This suggests that the internalization of moral standards influences developing self-structure and that a domain that is not traditionally considered 'moral' can be raised to a 'moral' level. The results also indicate that parental socialization influences the importance adolescents' place on given domains when evaluating self worth and developmental theories regarding socialization of traditional values can also be used to understand the transmission of non-traditional values.