Evidence for an encounter expectancy bias in fear of spiders

Whereas research has demonstrated that phobic or fearful individuals overestimate the likelihood of incurring aversive consequences from an encounter with feared stimuli, it has not yet been systematically investigated whether these individuals also overestimate the likelihood (i.e., the frequency) of such encounters. In the current study, spider-fearful and control participants were presented with background information that allowed them to estimate the overall likelihood that different kinds of animals (spiders, snakes, or birds) would be encountered. Spider-fearful participants systematically overestimated the likelihood of encountering a spider with respect to the likelihood of encountering a snake or a bird. No such expectancy bias was observed in control participants. The results thus strengthen our idea that there indeed exist two different types of expectancy bias in high fear and phobia that can be related to different components of the fear response. A conscientious distinction and examination of these two types of expectancy bias are of potential interest for therapeutic applications.     

Evidence for an encounter expectancy bias in fear of spiders

Whereas research has demonstrated that phobic or fearful individuals overestimate the likelihood of incurring aversive consequences from an encounter with feared stimuli, it has not yet been systematically investigated whether these individuals also overestimate the likelihood (i.e., the frequency) of such encounters. In the current study, spider-fearful and control participants were presented with background information that allowed them to estimate the overall likelihood that different kinds of animals (spiders, snakes, or birds) would be encountered. Spider-fearful participants systematically overestimated the likelihood of encountering a spider with respect to the likelihood of encountering a snake or a bird. No such expectancy bias was observed in control participants. The results thus strengthen our idea that there indeed exist two different types of expectancy bias in high fear and phobia that can be related to different components of the fear response. A conscientious distinction and examination of these two types of expectancy bias are of potential interest for therapeutic applications.     

条件性恐惧提取消退的性别差异

基于记忆再巩固理论的提取消退范式能够有效地削弱非适应性恐惧记忆。性别差异是个体差异性研究的关键变量, 但在提取消退范式的研究中仍然比较少见关于性别差异的探索。因此本研究以立体几何图形作为条件刺激, 腕部电击作为非条件刺激, 皮肤电反应为恐惧反应指标, 探究提取消退范式在恐惧消退效果上是否存在性别差异。结果表明, 在恐惧自发恢复测试中, 提取消退范式的所有被试都成功抑制了恐惧复发, 但恐惧重建测试中只有女性被试抑制了恐惧复发。这说明, 提取消退范式在抑制恐惧自发恢复方面效果显著, 在恐惧重建上女性的消退效果显著优于男性。     

同一与多样：现代与后现代的悖论

肯德鸡、麦当劳的霓虹灯装点着中国都市的夜生活 ,黄皮肤的女人们学着白种同类们的样子洒着法国香水 ,北京的摩天大楼与纽约的没什么两样 ,中国制造的一颗螺丝钉同样可以装配在日本产的汽车上。在都市里 ,我们直接感受到的是现代化的滚滚洪流。当人们想逃离现代性的囚笼时 ,把边远乡村想像成“世外桃源” ,是位于现代性边际之外的自由与自在。实际上 ,我们人人已经置身于世界一体化的进程之中。全球一体化的过程 ,同时就是现代性从中心向边缘渗透和推进的过程。这个过程 ,我们称之为“现代化” ,它所展演的属性 ,即为“现代性”。吉登斯认为…     

Dynamics of a stressful encounter: cognitive appraisal, coping, and encounter outcomes

Despite the importance that is attributed to coping as a factor in psychological and somatic health outcomes, little is known about actual coping processes, the variables that influence them, and their relation to the outcomes of the stressful encounters people experience in their day-to-day lives. This study uses an intraindividual analysis of the interrelations among primary appraisal (what was at stake in the encounter), secondary appraisal (coping options), eight forms of problem- and emotion-focused coping, and encounter outcomes in a sample of community-residing adults. Coping was strongly related to cognitive appraisal; the forms of coping that were used varied depending on what was at stake and the options for coping. Coping was also differentially related to satisfactory and unsatisfactory encounter outcomes. The findings clarify the functional relations among appraisal and coping variables and the outcomes of stressful encounters.     

The Difference Sameness Makes: Objectification,Sex Work,and Queerness

With its implicit vilification of materiality, the notion of objectification has failed to produce a coherent and effective ethical analysis of heterosexual sex work. The concept of derivatization, grounded in an Irigarayan model of embodied intersubjectivity, is more effective. However, queer sex work poses new and different ethical challenges. This paper argues that although queer sex work can entail both objectification and derivatization, the former is not ethically objectionable, and the latter, although the cause for some justified ethical concern, must be analyzed within the context of structural sexual injustice.     

Selfhood and the Problem of Sameness: Some Reflections

Journal of Indian Council of Philosophical Research - This paper examines the problem of sameness in terms of being it the classical problem of personal identity and various philosophical positions...     

Primal seduction, matricial space and asymmetry in the psychoanalytic encounter

Wishing to highlight the asymmetric dimension that characterizes ethics as 'responsibility toward the other' in Levinas's philosophy, the author presents as an introduction three related concepts of Levinas's thinking: the caress, the face, the saying. Following some poetic narrative reflections offered as 'interlude' moments, the author seeks to bring together her concept of 'matricial space' inspired by Levinas's conception of ethics and the Laplanchian concept of 'primal seduction', both based on asymmetry. She suggests adding to Laplanche's proposition of two kinds of transference (filled-in transference and hollowed-out transference) a third kind: the matricial-space transference. She argues that together with the hollowed-out transference, which is related to the primal seduction, the matricial-space transference, which relates to the matricial position in the parent/analyst, is provoked by the analyst. If the hollowed-out transference assures the moving-on of the analysis, the matricial-space transference, in combination with the hollowed-out transference, is prerequisite for transformation to occur and may be deciphered specifically in 'impasse' situations, at what she coined 'subjectal moments'. As a conclusion, while insisting on the need for asymmetry in the analytic encounter, she suggests the existence in the human neonate of a need for ethics, and she questions the origin of the human capacity to be responsible toward the other. She illustrates her argument using clinical material from her own work alongside that of other authors.     

Prayer in the medical encounter

A large percentage of the population report that they believe in God and pray regularly. Recent reviews suggest that prayer and religious commitment are positively associated with mental and physical health. These data, taken together, strongly imply that the health professional must find a way to recognize and work with patients' religious practices. There is already a reasonable amount of literature detailing the beliefs and desires of both patients and professionals in commencing upon this work. This paper provides a comprehensive review of that literature and concludes with a discussion of implications and future directions.     

Occasions of Identity: The Metaphysics of Persistence,Change, and Sameness

We divide analytic metaphysics into naturalistic and non-naturalistic metaphysics. The latter we define as any philosophical theory that makes some ontological (as opposed to conceptual) claim, where that ontological claim has no observable consequences. We discuss further features of non-naturalistic metaphysics, including its methodology of appealing to intuition, and we explain the way in which we take it to be discontinuous with science. We outline and criticize Ladyman and Ross's 2007 epistemic argument against non-naturalistic metaphysics. We then present our own argument against it. We set out various ways in which intellectual endeavours can be of value, and we argue that, in so far as it claims to be an ontological enterprise, non-naturalistic metaphysics cannot be justified according to the same standards as science or naturalistic metaphysics. The lack of observable consequences explains why non-naturalistic metaphysics has, in general, failed to make progress, beyond increasing the standards of clarity and precision in expressing its theories. We end with a series of objections and replies.     

Wonder and the clinical encounter

In terms of intervening in embodied experience, medical treatment is wonder-full in its ambition and its metaphysical presumption; yet, wonder’s role in clinical medicine has received little philosophical attention. In this paper, I propose, to doctors and others in routine clinical life, the value of an openness to wonder and to the sense of wonder. Key to this is the identity of the central ethical challenges facing most clinicians, which is not the high-tech drama of the popular conceptions of medical ethics but, rather, the routine of patients’ undramatic but unremitting demands for the clinician’s time and respectful attention. Wonder (conceived as an intense and transfiguring attentiveness) is a ubiquitous ethical source, an alternative to the more familiar respect for rational autonomy, a source of renewal galvanizing diagnostic imagination, and a timely recalling of the embodied agency of both patient and clinician.     

The effects of fear arousal,fear position,fear exposure,and sidedness on compliance with dietary instructions

Investigated the effects of fear arousal and sidedness variables on compliance with a dietary regimen. Experiments involved 202 women volunteers who were 10 per cent or more overweight, and aged 20-60 years. Experiment 1 involved a 3 (low, medium, high fear) × 2 (single, multiple exposure to fear message) × 2 (one-, two-sided communication) design. The fear levels involved discussing the health hazards of obesity. Experiment 2 manipulated the fear-message position relative to the recommendations (fear-recommendations, recommendations-fear, fear-delay-recommendations). Persuasive impact was measured via follow-up weight checks at 2, 4, 8, and 16 weeks. Results indicate nonsignificant effects from sidedness and pre-standardised fear levels. Using subjects' fear arousal ratings medium fear is significantly better (p < .025), supporting Janis's curvilinear hypothesis. A single exposure to the fear message is superior (p < .025) to multiple exposures, the interaction with time being highly significant (p < .001). Experiment 2 results indicate the optimum position for the fear message as immediately prior to recommendations (p < .025). Results support both cognitive and fear-reduction hypotheses, but the latter is favoured.     

Fantasy and mourning: heterogeneity, alterity, and discontinuity in the pastoral encounter

In exploring why the topic of fantasy has been absent from current pastoral care articles, the author draws from the work of Peter Homans and Eric Santner to inscribe the social dimensions of fantasy in the pastoral encounter, arguing that fantasy closes us off from radical change, difference, strangeness, and loss (discontinuity, heterogeneity, alterity, and mourning) while, paradoxically, opening us up to these excesses of life. Understanding the unconscious interpsychic role of fantasy makes these ever-widening dilemmas more psychologically transparent and even theologically transformational. Without this perspective, what often remains is a disappointing, unreflective, rationalized fiction of a stranger.