The present study examined the relationship between fundamentalism and cognitive complexity. Fundamentalism was viewed from a single dimension as well as multivariately, in order to compare predictive ability. Fundamentalism was analyzed as a single dimension by using the revised Fundamentalism Scale (Martin & Westie, 19595 revised by Edgington, 1987) under the heading "fundamentalism/orthodoxy," due to the fact that the orthodoxy component is that which is measured by the scale. Fundamentalism was also analyzed multivariately, combining fundamentalism/orthodoxy, religiosity, authoritarianism, and dogmatism into a composite variable to give a "richer" definition of "fundamentalism," and to enhance predictive ability in regard to cognitive complexity.This study also sought to confirm findings reported among more diverse populations in the more restrictive population of fundamentalist seminarians. Pearson product-moment correlation coefficients were used.There were 98 fundamentalist seminary students from a midwestern seminary who participated in the study. Each one completed the revised Fundamentalism Scale (Martin & Westie,1959; Edgington, 1987), the Religiosity Scales (Faulkner & DeJong, 1965), the F- (Authoritarianism) Scale (Adorno, FrenkelBrunsivick Levinson, & Sanford, 1950), the D- (Dogmatism) Scale (Rokeach, 1960), and the Paragraph Completion Test (PCT) by Hunt and Dopyera (1966) using the coding system developed by Schroder, Driver and Streufert (1967).The findings of this study indicated that the fundamentalism/orthodoxy construct (revised Fundamentalism Scale) was an effective predictor of cognitive complexity, accounting for 17% of the variation (p < .01). The correlation coefficient between fundamentalism/orthodoxy and cognitive complexity was -.41, revealing that higher levels of fundamentalism/orthodoxy correlated significantly (p < .01) with lower levels of cognitive complexity.Viewed multivariately, "fundamentalism" accounted for 23% of the variation on cognitive complexity, significant at the .01 level. This composite or synthetic variable labeled "fundamentalism" consisted of the fundamentalism/orthodoxy component and the authoritarianism (F-Scale) component. These two variables could be "trusted" to add something unique in predicting level of cognitive complexity. Dogmatism and religiosity could not; therefore, they were not added to the regression equation. / Department of Counseling Psychology and Guidance Services

One purpose of this study was to present a theoretical model for research in counseling, involving matching counselor and client variables, expressed as: Counselor effectiveness is a function of the interaction of counselor characteristics and client characteristics. The second purpose, examination of the interaction effect of counselor and client variables in the counseling relationship, was an application of the model. The counselor and client characteristic selected was dogmatism; and the experimental problem was to determine if the overall effectiveness of a counseling interaction is significantly influenced by matching counselor and client on dogmatism level.Volunteers were solicited from seven classes of a graduate level counseling course taught concurrently in a counselor education program for Americans stationed with the United States Military in West Germany. This sample was administered the Rokeach Dogmatism Scale, Form E, to determine dogmatism level for matching counselor-client dyads. The mean of the total sample of scores obtained on this scale, 127.1, divided the sample into two groups, 72 low and 73 high dogmatic subjects.Based on the scores from this instrument, the 145 subjects were randomly matched with persons of either similar or dissimilar dogmatism levels according to the high and low dogmatic pools in each class. In the matching procedure, the subjects were also randomly assigned to one of two roles, counselor or client. This procedure produced four different dyad-type groups:counselor low dogmatic / client low dogmatic; (2) counselor low dogmatic / client high dogmatic; (3) counselor high dogmatic / client low dogmatic;(4) counselor high dogmatic / client high dogmatic.One week after the initial testing for dogmatism levels, the students were again asked to voluntarily participate in an experimental study. From these 109 male and female volunteers, 54 dyads formed by the earlier matching procedure were given audio-cassette tapes with their assigned roles and instructions regarding these roles. They then taped a 30 minute counseling session. After two dyads were deselected for statistical purposes, there were thirteen dyads in each of the four dyad-type groups. Subjects were debriefed following the experiment and anonymity was guarded throughout the study.To investigate counselor effectiveness, the Gross Facilitative Interpersonal Functioning Scale was used to rate counseling effectiveness. Four male and five female raters were trained in the use of the scale. Three 3-minute segments from each of the 30 minute taped sessions were rated from three master tapes, three raters per tape. Criteria were specified for the 3-minute segments and the recording of the master tapes.Analyses of the three hypotheses of the study, using a two-way analysis of variance, showed no main effect significance and a significant interaction effect. Analysis of the interaction effect and additional post hoc analysis indicated a significant interaction effect based on similarity of dogmatism levels in counselor-client dyads when compared to dissimilarly matched counselor-client dyads.When the conclusions of the study were viewed in the context of the theoretical model, it appeared that the matching model may be a useful construct for future research in counseling. In view of the problem of this study, the findings indicated that counselor effectiveness maybe a function of the interaction of similar counselor and client dogmatism levels and not a function of a particular dogmatism level in either counselor or client. If supported by further research, the implication of this finding is that counseling effectiveness might be enhanced by considering counselor and client level of dogmatism when client assignments are made and by matching counselor and client on dogmatism level.

Thesis (Ed. D.)--Illinois State University, 1976. / Title from title page screen, viewed Dec. 1, 2004. Dissertation Committee: Ronald Laymon (chair), Ronald Halinski, Robert Stefl, John McCarthy, Charles Edwards. Includes bibliographical references (leaves 67-70) and abstract. Also available in print.

Philosophers such as Clark and Leiter propose that Nietzsche’s position on the concept of truth, while controversial in his early and middle periods, developed into something far less radical in his later works. They claim that Nietzsche should be understood as a naturalist who contends that we can attain truth, and that his falsification thesis, along with skeptical interpretations of it, is incoherent due to self-contradiction. I challenge these thinkers and what I call the naturalist interpretations because if Nietzsche’s middle period is incoherent then little or nothing can be seen as valuable in GS, Z, or BGE. In order to defend Nietzsche from his alleged self-contradiction I examine positions offered by Clark & Dudrick and Berry who attempt to offer a coherent interpretation of his middle period. While neither provides a convincing position, they help me reveal that what Nietzsche calls “strong skepticism” is integral towards his project. Strong skepticism is the notion that we should continuously perpetuate inquiry, while also creating new values. Nietzsche’s project is to get beyond good and evil, which can be achieved by recognizing untruth as a strong skeptic. To get beyond good and evil, Nietzsche asserts that the thing-in-itself must be properly rejected along with any other metaphysical faith. In so doing philosophers of the future can create new values by being honest about their personal judgements as well as recognizing that falsification is necessary for getting around in the world. Ultimately, I conclude that Nietzsche is neither a skeptic nor a naturalist, and instead utilizes elements from both without committing to either.

It is the intent of this present study to investigate the nature of the relationships which might exist between ego strength, dogmatism, and anxiety.

The present study attempted to investigate the relationship between a subject's degree of dogmatism and his attitudes towards the different theoretical positions held by B. F. Skinner and Carl Rogers regarding the control of man. This study utilized selective retention as an indicator of subjects' attitudes. No significant difference was found between Skinner's and Rogers' on their retention of high, medium, and low dogmatism groups. There was also a non-significant correlation between subjects' scores on the retention of Sinner's and Rogers' concept and subjects' dogmatism scores.

The purpose of this study was to examine the relationship of religious affiliation to the authoritarianism and open-closed mindedness of students at two institutions of higher learning, controlling for sex, re ported church attendance, state in which the person reported residence as a child, and city size of reported childhood residency. The sample for this study was selected from junior and senior students at Utah State University (n=l,409) and Weber State College (n=837). The subjects for whom data were analyzed indicated affiliation with the following religious groups: Agnostic, Baptist, Catholic, Christian, Episcopalian, Jewish, Lutheran, Church of Jesus Christ of Latter-day Saints, Methodist, Presbyterian, Protestant, and Other. Low and Shaver (1971) had administered to each subject the California F Scale and the 40-item Dogmatism Scale to obtain quantitate estimates of authoritarianism and dogmatism. Demographic information such as sex, frequency of church attendance, state of childhood residency, and city size of childhood residency, was also obtained from each subject . The Low-Shaver data were reanalyzed to make more sensitive tests of the relationship of sex, frequency of church attendance, the state in which the person resided as a child, and city size of childhood residency to stated religious affiliation and to F and D Scale mean scores. Several significant differences were obtained. The factor of religion was significant for both the D and f Scale with the subjects indicating affiliation with the fundamentalist religions receiving higher scores than those affiliated with less fundamental religions. The effect of sex was significant--males scoring higher than females on both scales . The religion by sex interaction was significant on both the D and F Scales, due large ly to the differing direction of mean differences of subjects indicating Jewish preference. This finding was interpreted with caution due to the small sample drawn primarily from Utah. A significant curvilinear relation was obtained between church attendance and both the 0 and F Scale means, with those indicating frequent church attendance receiving higher D and F Scale scores. The main effect of city size of childhood residency was significant on both the D and F Scales 1 with subjects com ing from smaller communities receiving higher mean 0 and F Scale Rcores.

Early efforts to relate personality rigidity and perceptual rigidity have left volumes of data which are somewhat ambiguous and largely inconclusive. These studies have, in general, rested upon two assumptions: (1) that any measure of perceptual rigidity may be related to a measure of personality rigidity, and (2) that the relationship between the two variables is linear. Subsequent data have placed both assumptions in doubt. Several studies indicate that only certain forms of perceptual rigidity may be directly related to personality rigidity (Baer, 1961; Bogen, 1962; Chown, 1959). Other studies have, directly or indirectly, introduced the possibility of a non-linear relationship between the two variables (Christie, Havel, & Seidenberg, 1958; Rokeach, 1960; Taylor, 1960). Apparently, then, the search for this particular link between personality and perception needs additional effort,. This study dealt with the relationship between personality rigidity, as measured by Rokeach's dogmatism scale, and three measures of perceptual rigidity: closure, perseveration, and frequency of hypotheses.

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