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The Sexual Satisfaction Scale for Women (SSS-W) is a psychometrically sound, widely used instrument for assessing sexual satisfaction and distress in women. Because the majority of scale items are gender nonspecific, numerous researchers have adapted this scale for use in male samples. The goal of the current study was to assess the reliability and validity of a slightly modified version of the SSS-W in a male sample ( N  = 268). A Confirmatory Factor Analysis of five previously established factors provided evidence for consistency of internal structure in men. The adapted scale (SSS) exhibited acceptable test-retest reliability, as well as evidence for validity based on relationships with theoretically predicted variables. Taken together, there is evidence to suggest that the SSS may be a reliable and valid psychometric tool for the measurement of sexual satisfaction and distress in both men and women.

Two studies examined the amplitude of the startle response as a function of the Dark Tetrad of personality (narcissism, Machiavellianism, psychopathy, and sadism). We measured electromyographic activity of the orbicularis oculi muscle evoked by a startle stimulus while participants viewed images on a computer screen. Both studies revealed a negative correlation between general startle reactivity (averaged across positive, negative, and neutral images) and sadistic tendencies. In Study 2, all four dark traits were negative correlates of general startle reactivity. Study 2 also examined the personality correlates of aversive startle potentiation (ASP; indexed by greater reactivity while viewing negatively-valenced images than positive or neutral images). ASP correlated negatively with a variety of personality measures of psychopathy and sadism, their facets, and related personality tendencies (callousness, risk-taking, and restricted affect). These findings suggest that ordinary people with high levels of callousness and antagonism display physiological evidence of non-reactivity (i.e., blunted acoustic startle in general), whereas psychopathy and sadism are preferentially associated with reduced ASP., (© 2023. Springer Nature Limited.)

Objective: This research seeks to clarify the association between online trolling and sadistic personality, and to provide evidence that the reward and rationalization processes at work in sadism are likewise manifest in online trolling., Method: Online respondents (community adults and university students; total N = 1,715) completed self-report measures of personality and trolling behavior. They subsequently engaged in one of two judgment tasks. In Study 1, respondents viewed stimuli depicting scenes of emotional/physical suffering and provided ratings of (a) perceived pain intensity and (b) pleasure experienced while viewing the photos. In Study 2, the iTroll questionnaire was developed and validated. It was then administered alongside a moral judgment task., Results: Across both studies, online trolling was strongly associated with a sadistic personality profile. Moreover, sadism and trolling predicted identical patterns of pleasure and harm minimization. The incremental contribution of sadism was sustained even when controlling for broader antisocial tendencies (i.e., the Dark Triad, callous-unemotionality, and trait aggression)., Conclusions: Results confirm that online trolling is motivated (at least in part) by sadistic tendencies. Coupled with effective rationalization mechanisms, sadistic pleasure can be consummated in such everyday behaviors as online trolling., (© 2018 Wiley Periodicals, Inc.)

Emotional empathy is the ability to experience and/or share another person’s emotional states and responses. Although some research has examined the neural correlates of emotional empathy, there has been little research investigating whether this component of empathy is related to the functional connectivity of resting state networks in the brain. In the current study, 32 participants answered a trait emotional empathy questionnaire in a session previous to their functional magnetic resonance imaging scan. Results indicate that emotional empathy scores were correlated with different patterns of functional connectivity in the default mode network (DMN), salience network (SN), and left and right central executive networks. For example, within the DMN, emotional empathy scores positively correlated with connectivity in the premotor cortex. Within the SN, empathy scores were positively correlated with the fusiform gyrus and cuneus. These findings demonstrate that emotional empathy is associated with unique patterns of functional connectivity in four of the brain’s resting state networks.

Agency is the meta-concept associated with self-advancement in social hierarchies; communion is the partner concept associated with maintenance of positive relationships. Despite the wealth of data documenting the conceptual utility of agency and communion (A & C) as superordinate metaconcepts, no direct measures of global A & C value dimensions are currently available. The first part of this article presents structural analyses of data from 4 diverse data sets (3 archival and 1 new): Each included a broad inventory of values or life goals. All 4 data sets revealed higher order A & C dimensions that were either apparent or implicit. The second part details the development of the ACV, a 24-item questionnaire measuring global A and C values, and documents its psychometric properties. Four studies support their joint construct validity by positioning the value measures within a nomological network of interpersonal traits, self-favorability biases, ideology dimensions, gender, socio-sexuality, and religious attitudes. Potential applications of the new instrument are discussed.

Recent research on the impact of religiosity on sexuality has highlighted the role of the individual, and suggests that the effects of religious group and sexual attitudes and fantasy may be mediated through individual differences in spirituality. The present study investigated the role of religion in an ethnically diverse young adult sample (N = 1413, 69% women) using religious group as well as several religiosity domains: spirituality, intrinsic religiosity, paranormal beliefs, and fundamentalism. Differences between religious groups in conservative sexual attitudes were statistically significant but small; as predicted, spirituality mediated these effects. In contrast to the weak effects of religious group, spirituality, intrinsic religiosity, and fundamentalism were strong predictors of women's conservative sexual attitudes; for men, intrinsic religiosity predicted sexual attitude conservatism but spirituality predicted attitudinal liberalism. For women, both religious group and religiosity domains were significant predictors of frequency of sexual fantasies while, for men, only religiosity domains were significant predictors. These results indicate that individual differences in religiosity domains were better predictors of sexual attitudes and fantasy than religious group and that these associations are moderated by gender.

Previous literature on religion and sexual behavior has focused on narrow definitions of religiosity, including religious affiliation, religious participation, or forms of religiousness (e.g., intrinsic religiosity). Trends toward more permissive premarital sexual activity in the North American Christian-Judeo religion support the secularization hypothesis of religion, which posits an increasing gap between religious doctrine and behavior. However, the recent rise of fundamentalist and new age religious movements calls for a reexamination of the current link between religion and sexual behavior. The use of dual definitions of religiosity, including religious affiliation and dimensional subtypes, may further characterize this link. The present cross-sectional study evaluated patterns of sexual behavior in a young adult sample (N = 1302, M age = 18.77 years) in the context of the secularization hypothesis using religious affiliation and a liberal-conservative continuum of religious subtypes: paranormal belief, spirituality, intrinsic religiosity, and fundamentalism. Results indicated few affiliation differences in sexual behavior in men or women. Sexual behaviors were statistically predicted by spirituality, fundamentalism, and paranormal belief, and the endorsement of fundamentalism in particular was correlated with lower levels of female sexual behavior. The secularization hypothesis was supported by consistent levels of sexual activity across affiliations and is contradicted by the differential impact of religiosity subtypes on sexual behavior. Findings suggested that the use of religious subtypes to evaluate religious differences, rather than solely affiliation, may yield useful insights into the link between religion and sexual behavior.

Most people hold beliefs about personality characteristics typical of members of their own and others' cultures. These perceptions of national character may be generalizations from personal experience, stereotypes with a "kernel of truth," or inaccurate stereotypes. We obtained national character ratings of 3989 people from 49 cultures and compared them with the average personality scores of culture members assessed by observer ratings and self-reports. National character ratings were reliable but did not converge with assessed traits. Perceptions of national character thus appear to be unfounded stereotypes that may serve the function of maintaining a national identity.

One thousand fifty-two (582 non-Asian, 470 Asian) university students were assessed regarding levels of physical abuse, emotional abuse, sexual abuse, neglect, and socially desirable responding. Differences between Asian-ancestry and European-ancestry students in self-reported incidence and expression of abuse were evaluated, as was gender and the relation between self-reported abuse and socially desirable responding. Asian-ancestry men and women reported higher levels of physical abuse, emotional abuse, and neglect than did their Euro-ancestry counterparts, and Euro-ancestry women reported a higher incidence of sexual abuse than did Asian-ancestry women. Across ethnicity, men reported higher levels of physical abuse and neglect but lower levels of sexual abuse than did women. Socially desirable responding was not related to measures of abuse. Findings are discussed in terms of cultural influences on child-rearing and disciplinary practices.

A distinction between ruminative and reflective types of private self-attentiveness is introduced and evaluated with respect to L. R. Goldberg's (1982) list of 1,710 English trait adjectives (Study 1), the five-factor model of personality (FFM) and A. Fenigstein, M. F. Scheier, and A. Buss's (1975) Self-Consciousness Scales (Study 2), and previously reported correlates and effects of private self-consciousness (PrSC; Studies 3 and 4). Results suggest that the PrSC scale confounds two unrelated, motivationally distinct dispositions--rumination and reflection--and that this confounding may account for the "self-absorption paradox" implicit in PrSC research findings: Higher PrSC scores are associated with more accurate and extensive self-knowledge yet higher levels of psychological distress. The potential of the FFM to provide a comprehensive framework for conceptualizing self-attentive dispositions, and to order and integrate research findings within this domain, is discussed.

Prior research (R.R. McCrae, P.T. Costa, & M.S. Yik, 1996) using a Chinese translation of the Revised NEO Personality Inventory suggested substantial differences between Hong Kong and North American undergraduates. Study 1, with a sample of bilingual Hong Kong students (N = 162), showed that prior findings were not due simply to the translation. Study 2, with undergraduates of European and Chinese ancestry living in Canada (N = 633), suggested that more of the differences were cultural in origin. Study 3, which used peer ratings of Chinese students (N = 99), replicated most Study 2 results, suggesting that exposure to Canadian culture increased openness, cheerfulness, and prosocial behavior and attitudes. Differences in sense of competence and vulnerability to stress appeared to be due to different cultural standards for judging these traits. Together, the 3 studies illustrate an integrated approach to interpreting personality differences across cultures.

Seven hundred and two (346 non-Asian, 356 Asian) undergraduate volunteers were assessed in a confidential laboratory setting on levels of interpersonal sexual behavior (e.g., petting, intercourse), intrapersonal sexual behavior (e.g., fantasy, masturbation), and sociosexual restrictiveness (e.g., lifetime number of partners, number of "one-night stands"). The purpose was to examine possible differences in sexual behavior between Asian and non-Asian Canadian university students and to determine the association between North American residency and the sexual behavior of Asians. The role of gender on sexual behavior both across and within ethnic groups was also examined. Statistical analyses revealed that Asian students were significantly more conservative than non-Asian students on all measures of interpersonal sexual behavior and sociosexual restrictiveness. Significant differences were also noted between Asian and non-Asian students on most measures of intrapersonal sexual behavior. With the exception of two fantasy items, length of residency in Canada was unrelated to interpersonal sexual behavior, intrapersonal sexual behavior, or sociosexual restrictiveness among Asians. Although gender differences were substantial for intrapersonal sexual behaviors such as fantasy and masturbation, no significant gender differences were found for measures of interpersonal sexual experience, with the exception of reported number of one-night stands.