Nonverbal Interactional Behavior in the Families of Persons with Schizophrenic and Bipolar Disorders

Whereas verbal interactional behaviors have been repeatedly found to distinguish the families of persons with and without major psychiatric disorders, there has been comparatively little examination of the discriminative value of nonverbal interactional behaviors. We developed the Nonverbal Interactional Coding System to measure “affiliative” and “distancing” nonverbal behaviors in 18 schizophrenic and 18 bipolar patients and their parents during 10-minute interactions conducted during a posthospital period. Bipolar patients and their parents displayed affiliative nonverbal behaviors (“illustrator gestures” or “prosocial behaviors”) for longer durations than schizophrenic patients and their parents. In contrast, parents of schizophrenic patients displayed distancing nonverbal behaviors (looking away) for longer durations than those of bipolar patients. The nonverbal interactional data added to the statistical strength of patients’ and parents’ verbal interactional data in distinguishing between these diagnostic groups. Nonverbal interactional behaviors are important variables to consider in interventions aimed at improving the communication skills of families coping with psychiatric disorders.     

Coping strategies used by middle-aged males with noise-induced hearing loss,with and without tinnitus

Abstract

The aim of this study was to examine the relationship between general coping strategies and specific communication strategies, adopted by males with noise-induced hearing loss (NIHL) in order to deal with stressful events and demanding auditory situations. The sample included 72 males with NIHL; 22 without tinnitus, 26 with mild tinnitus, and 24 with severe tinnitus. The following variables were measured: “active coping” “escape coping” and “passive acceptance” (general coping strategies), and “maladaptive behaviours”, “verbal strategies” and “nonverbal strategies” (specific communication strategies). The results showed that males without tinnitus or with mild tinnitus combined “active coping” and “passive acceptance”, whereas males with severe tinnitus supplemented these strategies with “escape coping”. The relationship between general coping and specific communication strategies was weak, although giving a significant correlation between “escape coping” and “maladaptive behaviours”. The results indicate that the hypothesis that a person's general pattern of coping has influence on his/her ability to cope effectively with a hearing impairment can not be supported. Further research should concentrate on the contribution of personality factors as well as environmental factors to the variance in coping with NIHL and tinnitus.     

SCIENCE AND THE STUDY OF HUMAN COMMUNICATION: AN INQUIRY FROM THE OTHER SIDE OF THE TWO CULTURES

The name “science” may have been wrongly applied to what experts do when they study human communication. Assumptions and methods of the hard sciences do not seem to fit human communication behavior. The result is subversion of human dignity through the production of findings that are method oriented but not productive of generalizations useful either in advancing understanding or in generating a useful technology. The need is to discover a way to anthropomorphize the study of human communication behavior.     

SHINTO RESEARCH AND THE HUMANITIES IN JAPAN

Three approaches to scholarship are “scholarship as a way,” which aims at perfection of character; “scholarship as a method,” which clearly limits objects and methods in order to achieve precise perception and new knowledge; and “scholarship as an expression,” which takes various approaches to questions and inquiry. The “humanities” participate deeply and broadly in all three of these approaches. In relation to this view of the humanities, Japanese Shinto is a field of study that yields rich results. As a religion of awe, shrine groves, community, arts, and entertainment, it offers a research field that joins together the study of human beings, nature, society, and expression. Though we elucidate the characteristics of Shinto and its differences with Buddhism, we also draw attention to the seven dimensions of “place, way, beauty, festival, technique, poetry, and ecological wisdom,” and then finally take up “research on techniques of body and mind transformation” as a comprehensive and creative development in the “humanities.”     

HUMAN PHENOTYPIC MORALITY AND THE BIOLOGICAL BASIS FOR KNOWING GOOD

Co‐creating knowledge takes a new approach to human phenotypic morality as a biologically based, human lineage specific (HLS) trait. Authors from very different backgrounds (anthropology and biology, on the one hand, and astronomy, philosophy, and theology, on the other) first review research on the nature and origins of morality using the social brain network, and studies of individuals who cannot “know good” or think morally because of brain dysfunction. They find these models helpful but insufficient, and turn to paleoanthropology, cognitive science, and neuroscience to understand human moral capacity and its origins long ago, in the genus Homo. An unusual narrative capturing “morality in action” takes the reader back 900,000 years, and then the authors analyze the essential features of moral thinking and behavior as expressed by early and later species on our lineage. In what has primarily been the province of philosophers to date, the authors’ morality model is presented for further scientific testing.     

COMMUNICATION AS AN INTENTIONAL,SOCIAL SYSTEM

The argument is presented that taking communication as intentional and as a social system is necessary although not sufficient for defining the concept of communication for scholarly and research purposes. To illustrate the tendency and the error of ignoring the sociality of communication the notion of “intrapersonal communication” is examined. It is contended that many authors reject “intention” as a defining attribute of communication as a result of a strong tendency toward seeing the concept only in a defective form, represented as “speaker's purpose” and that the sense of “intention” needs to be grounded in a prior notion of “intentionality.”     

THE VARIETIES AND REVISIONS OF ATHEISM

Abstract. The philosopher Antony Flew has argued for decades that theistic arguments cannot meet criteria of truth. In this essay I respond to Flew's recent announcement that research into the emergence of DNA provides grounds for rational belief in an intelligent orderer, a “God.” Flew's theistic turn is important for philosophers of religion and the wider science‐and‐religion dialogue. It becomes apparent, however, that Flew's “conversion” is not as decisive as one might imagine. While he admits growth in scientific and philosophical understanding, he rejects the idea of growth in religious understanding. Further, he endorses a version of “theoretical theism” while denying the practical importance of belief. Such denial of practical conviction is part of a modernist mindset that separates freedom from the embeddedness of human beings in the natural world. I conclude by noting that the entanglement of human action and wider physical processes, an entanglement seen emblematically in the environmental crisis, requires not only considering the importance of intelligence and order in the emergence of life but also the significance of human agency in claims about the divine and the natural world.     

Statin Use,Ageing, and Cognition: A Review

Cholesterol performs a number of important roles in normal brain functioning, including the formation of myelin sheaths and communication between cells, and it has been theorised that statin use could disrupt these roles leading to deficits in cognition. Relevant research was identified via the La Trobe University library Summon^TM search tool, using search terms including “statin cognition,” “statins cognition,” “statin brain,” “cholesterol cognition,” “cholesterol brain,” and “statin adverse effects” in addition to examination of the reference lists of the retrieved research articles. Research was examined from the published literature across several different research modalities: systematic reviews and meta‐analyses, randomised control trials, cohort studies, and case reports. On the basis of the surveyed literature, it is not possible to indicate any consistent caution or limitation with regard to the use of statins and their effects upon cognitive functioning due to the contradictory and inconsistent results arising from this literature. In summary, it is not possible to conclusively determine whether there are either cognitive benefits or detriments associated with the use of the statins. The determination of the effect of these agents on neuropsychological functioning requires more methodologically controlled long‐term longitudinal follow‐up studies of these treatments due to the complex and multisystem effects of these agents.     

Bridging the Mass-Interpersonal Divide Synthesis Scholarship in HCR

Despite tremendous progress in communication research and theory, the history of the communication field has been marked by theoretical fragmentation, identity crises, and disciplinary isolation. Human Communication Research (HCR) has provided a forum for research that strengthens the discipline's legacy of theory construction as well as discussions about theory development. An important contribution was a 1988 symposium, where leading scholars examined the “false dichotomy” between mass and interpersonal communication research. Although the philosophical discussion has continued, innovation in communication technologies have challenged the traditional definitions of mass and interpersonal communication by blurring many of the practical distinctions. This article assesses HCR's contribution to synthesis scholarship and compares it to similar efforts in other national journals. It also examines how new communication technologies are intensifying the need for scholars to construct theory that transcends outmoded levels of analysis. This important theoretical discussion is viewed as central to the future of the field during its next 25 years.     

How Palestinian students invoke the category “human” to challenge negative treatment and media representations

Dehumanisation of opponents in conflict has been shown to be a common and damaging feature in the media. What is not understood is how this dehumanisation is challenged, which is the novel contribution that this research will make. Drawing on focus groups (four focus groups each with four to six participants) conducted in the West Bank in 2015 that discussed media coverage of international conflict, this article demonstrates the ways in which young Palestinian participants attempt to rehumanize themselves in the context of the Israeli–Palestinian conflict. Discursive analysis demonstrates how this was achieved in a number of ways: categorising Palestinians as “human being”; by directly and explicitly challenging the suggestion that Palestinians are less than human; by drawing the enemy into the category “human”; and by embodying the “human.” These findings, the first to address the talk of young Palestinians about the reporting of violent conflicts around the world, demonstrate the importance of categorization and how, in this case, the specifics of the use of the (human) category work to rehumanize Palestinians in the face of (claims of) dehumanisation.     

揭秘经济管理中的行为异象：心理账户理论的应用启示

2017年Richard H. Thaler获得诺贝尔经济学奖, 其重要的研究贡献之一是催生并发展了心理账户理论。心理账户理论被广泛用于解释经济管理中的行为异象。文章以消费决策、金融管理决策两大领域的应用研究为外在逻辑, 以心理账户的设立、运算和关闭过程的特点为内在逻辑, 重点探讨了消费决策中的“标签效应”、“预算效应”、“价格幻觉”、“解耦效应”和“效用偏差”; 金融管理决策中的“粘蝇纸效应”、“薪酬感知之谜”、“税收-投资之谜”、“会计信息披露之谜”和“处置效应”十大行为异象。文章进一步提出未来可能的两个研究方向, 一是通过眼动技术和认知神经科学方法揭示心理账户影响行为决策的内在过程及神经机制; 二是将心理账户理论应用于“以小拨大”的行为助推, 助力政府公共管理和企业管理决策。     

ISLAM AND SCIENCE: THE NEXT PHASE OF DEBATES

This article reviews the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: (1) the emergence of a “new generation” of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to “harmonize” it with Islam; and (2) the exponential increase in the popularity of the I‘jaz ‘Ilmiy “theory,” the “miraculous scientific content of the Qur'an” (and, some say, the Hadith) as well as the continuation of the traditionalist school (Iqbal and others, following Nasr) among a section of the Muslim intelligentsia. The author then focuses on the next phase of issues, that is the “challenges” that this “new generation” must address, including the integration of methodological naturalism and evolution (biological and human) in the Islamic worldview, and positions to adopt regarding divine action and miracles. The author also mentions “educational and social issues” where Islam and science interface, and concludes with “the way forward.”     

Consuming Entertainment Media: How Media Effects Can Vary by Users’ Controllability

Previous communication studies have focused on how media content influences human aggression. Few studies, however, have been conducted regarding the influence of situational variables on human aggression. Regarding online gaming, the present study examines how game users’ aggression is influenced by two idiosyncratic situational variables: “degree of control” (playing vs. watching) and “degree of interaction” (alone vs. together). The feeling of presence is also examined as a mediator to explicate the mechanism through which these situational variables influence the game users’ levels of aggression. The results demonstrate that degree of control significantly affects users’ aggression. Aggression is increased when players actively participate in the game versus simply watching; situational factors that are associated with the way people engage in interactive media cause short-term shifts in players’ aggression. Implications and future research directions are discussed.     

Characteristics of Confucian Rituals (Li)—A Critique of Fan Ruiping’s Interpretation

In this paper I argue that Fan Ruiping’s explication of the Confucian notion of li 禮 (ritual propriety) is problematic in several ways. First, his division of human activities into “social” and “natural” is less than illuminating, as human “natural” activities (such as hunting) are already inescapably social. Second, I question the appropriateness for him to characterize li in terms of “closed activities,” as some rituals are evidently open-ended. Third, he seems to have overemphasized the constitutive function of li and understated its regulative function. Fourth, contrary to Fan’s claim, Confucian li accomplishes “external goals” in human life as well as “internal goals.” Finally, Fan’s requirement for being a Confucian with respect to the observance of li is unrealistically high and makes it difficult for people to qualify as Confucian.     

Impact of Handedness Consistency on Bimanual and Unimanual Continuous Movements

Bimanual coordination is an essential human function requiring efficient interhemispheric communication to produce coordinated movements. Previous research suggests a “bimanual advantage” phenomenon, where completing synchronized bimanual tasks results in less variability than unimanual tasks. Additionally, of hand dominance has been shown to influence coordinated performance. The present study examined the bimanual advantage in individuals with consistent and inconsistent handedness. It was predicted that participants with consistent handedness would not display a bimanual advantage unlike those with inconsistent handedness. Fifty-six young adults completed a finger-tapping paradigm in five conditions: unimanual tapping with either left or right hand, in-phase bimanual tapping, and out-of phase bimanual tapping led by either left or right hand. Results were not consistent with the hypothesis that participants with consistent handedness displayed the “bimanual advantage”. However, the “bimanual advantage” was not evident for the inconsistent handers when the temporal consistency was measured with either the left or right hand only. Overall, the “bimanual advantage” may be dependent upon consistency of hand preference, as well as the direction of hand dominance.     

THWARTING THE PSYCHOANALYTIC DETECTIVES: DEFENDING THE SEVERN LEGACY

In 1993, The Legacy of Sandor Ferenczi (Aron & Harris) was published. This groundbreaking volume contained the chapter, The Case of “RN”: Sandor Ferenczi’s Radical Experiment in Psychoanalysis (Fortune, 1993), which told the story of “RN”—Ferenczi’s code-name in his Clinical Diary for his critically important patient, Elizabeth Severn. The chapter presented biographical details and original research supporting the rich clinical material revealed in Ferenczi’s Clinical Diary. Now, two decades later, RN has continued to affirm her place as one of the most important patients in the history of psychoanalysis. On this twentieth anniversary, just past, of the recognition of her story, I would like to reflect back and recount the beginnings of my “detective” work on the Case of RN, particularly my encounter with Severn’s daughter, Margaret.     

Dimensions of “uniquely” and “non‐uniquely” human emotions

Emotion scientists often distinguish those emotions that are encountered universally, even among animals ( “primary emotions”), from those experienced by human beings ( “secondary emotions”). No attempt, however, has ever been made to capture the lay conception about this distinction and to find the criteria on which the distinction is based. The first study presented in this paper was conducted in three countries involving four languages, so as to allow for cross‐cultural comparisons. Results showed a remarkable convergence. People from all samples not only differentiated between “uniquely human” and “non‐uniquely human” emotions on a continuum, but they did so on the same basis as the one used by emotion scientists to distinguish between “primary” and “secondary” emotions. Study 2 focused on the implicit use of such a distinction. When confronted with a human (animal) context, participants reacted faster to secondary (vs primary) emotions. The implications of the human uniqueness of some emotions within the social and interpersonal contexts are discussed.     

A Critical Appraisal of Amish Studies’ De Facto Paradigm, “Negotiating with Modernity”

The predominant paradigm for Amish research over the past three decades has been “negotiating with modernity” (NWM). NWM explains how the Amish as a distinctive American culture and religion have overcome the threats modernity poses to their existence. This article argues that NWM has been accepted and replicated uncritically and without empirical testing due to properties making it inherently untestable. We first synthesize the central NWM literature, as the paradigm has never been fully constructed in one place. We then call attention to two sets of impairments that prevent empirical tests. First, the perspective contains several logical fallacies and terminology problems. NWM reifies “the Amish” as its unit of analysis; creates circular variable relationships (the Amish are Amish because they are not something else); employs terms problematically, notably “modernity” and “modernization”; dichotomizes phenomena; and is grounded in no particular theoretical tradition. Second, we argue that the production of knowledge within core NWM literature has not been sufficiently substantiated. Data collection procedures and methodological strategies are unclear or undefined and scientific peer review is relatively low. We conclude by suggesting more promising theoretical directions for Amish studies.     

Basing Science Ethics on Respect for Human Dignity

A “no ethics” principle has long been prevalent in science and has demotivated deliberation on scientific ethics. This paper argues the following: (1) An understanding of a scientific “ethos” based on actual “value preferences” and “value repugnances” prevalent in the scientific community permits and demands critical accounts of the “no ethics” principle in science. (2) The roots of this principle may be traced to a repugnance of human dignity, which was instilled at a historical breaking point in the interrelation between science and ethics. This breaking point involved granting science the exclusive mandate to pass judgment on the life worth living. (3) By contrast, respect for human dignity, in its Kantian definition as “the absolute inner worth of being human,” should be adopted as the basis to ground science ethics. (4) The pathway from this foundation to the articulation of an ethical duty specific to scientific practice, i.e., respect for objective truth, is charted by Karl Popper’s discussion of the ethical principles that form the basis of science. This also permits an integrated account of the “external” and “internal” ethical problems in science. (5) Principles of the respect for human dignity and the respect for objective truth are also safeguards of epistemic integrity. Plain defiance of human dignity by genetic determinism has compromised integrity of claims to knowledge in behavioral genetics and other behavioral sciences. Disregard of the ethical principles that form the basis of science threatens epistemic integrity.     

THE CONFESSING ANIMAL IN FOUCAULT AND WITTGENSTEIN

In The History of Sexuality, Foucault maintains that “Western man has become a confessing animal” (1990, 59), thus implying that “man” was not always such a creature. On a related point, Wittgenstein suggests that “man is a ceremonial animal” (1996, 67); here the suggestion is that human beings are, by their very nature, ritualistically inclined. In this paper I examine this crucial difference in emphasis, first by reconstructing Foucault's “genealogy” of confession, and subsequently by exploring relevant facets of Wittgenstein's later thinking. While there are significant correlations between Foucault and Wittgenstein, an important disparity emerges in relation to the question of the “natural.” By critically analyzing this, I show how Wittgenstein's minimal naturalism provides an important corrective to Foucault's more extravagant claims. By implication, we see why any radical relativist, historicist, and/or constructivist position becomes untenable on Wittgensteinian grounds, even though Wittgenstein himself is often read as promoting such views.