<p> 本研究では，違法ダウンロードの実態をより正確に把握することを目的に，日本の大学生を対象に質問紙調査を実施した．「違法ダウンロード経験の有無」について，直接的に経験の有無を問う質問紙と，回答者の回答内容を調査者にも分からないように設定し回答の匿名性を高める手法である間接質問法を用いた質問紙を用意し，両手法間で「経験がある」と回答する割合にどの程度の差がみられるかを比較した．分析の結果，直接的に質問した場合「経験がある」と回答した人の割合は29.1%，間接質問法を用いた場合「経験がある」と回答した人の割合の推定値は57.0%であり，その差は27.9%であった．本研究の結果は，直接的な質問方法を用いている既存の調査で示されるよりもはるかに広く違法ダウンロード行為が行われていることを示すものであると考えられる．</p>

<p>This study aimed to investigate differences in the common factor of community consciousness between Japan and Korea. The scale included four subscales: "solidarity," "self-determination," "attachment," and "dependency on others." Web surveys were conducted in 669 adults (330 Japanese, 339 Koreans). Results of the survey showed that configural invariance was confirmed only for "self-determination" and its latent mean was higher in Korean participants. In sum, the results suggest that Japan and Korea have similarities and differences regarding community consciousness, which may be attributed to various factors such as social mobility and attitudes toward civil rights.</p>

<p>This study aims to explore how the relationship between punitiveness and attributional style differs between Japan and Korea. Data from 330 Japanese and 339 Koreans were analyzed. Multi-group structural equation modeling showed that in both Japan and Korea, punitiveness consisted of three factors (support for harsher punishment, greater criminalization, and use of the death penalty) while the attributional style consisted of two factors (dispositional attribution and situational attribution). In both countries, dispositional attribution was related to punitiveness. Regarding differences, the scores for punitiveness on all three subscale scores and for dispositional attribution were higher in Korea whereas the negative relationship between punitiveness subscale scores and situational attribution was stronger in Japan. This suggests that Japanese are less likely to support punitive measures for criminals and to attribute the causes of crime to the criminals themselves than Koreans. In addition, when deciding on the severity of punishment, Japanese are more likely to take situational causes into consideration.</p>

<p>The purpose of this study is to develop the General Group Identification Tendency (GGIT) scale that measures individual tendency to identify with ingroups regardless of the type of group and examine its reliability and validity. Results of questionnaire surveys that were conducted with university students showed sufficient internal consistency and validity, which was estimated in terms of the relationship with contextualism, degree of identification with the university, collective self-esteem, and allocentric tendency. These results indicated that the GGIT scale is valid.</p>

<p>This study aimed to explore how emotional reactions toward criminals and victims affect punitiveness, with special attention to fear, anger, and empathy. Past research on punitiveness has long emphasized the role of emotion in determining individual levels of punitiveness. However, these studies have at least two limitations: 1) varying definitions of punitiveness among studies, and 2) limited scope of research—mainly limited to Western countries. We addressed these limitations by using a validified scale measuring punitiveness in the Japanese context. Questionnaires were distributed to 330 individuals. The results showed that fear of crime, anger toward criminals, and empathy toward criminals and victims were all correlated with two sub-constructs of punitiveness (support for harsher punishment and criminalization). However, once other variables were controlled, only anger toward criminals and fear of crime showed a significant relation with punitiveness, suggesting that these two emotion-related variables play an important role in determining punitiveness. The implications of the study are discussed.</p>

<p>This study examined the relationship between images of religious believers and tolerant attitudes toward them. A questionnaire was administered to 220 respondents via a web survey. Exploratory factor analysis revealed that images of religious believers consisted of three factors: "mentally vulnerable," "pious," and "virtuous." Furthermore, hierarchical multiple regression analysis indicated that, regardless of whether the respondents were themselves religious or not, virtuous images were associated with tolerant attitude toward them. In contrast, the relationship between mentally vulnerable and pious images and a tolerant attitude was different, depending on respondents' religiousness.</p>