Where is the randomness for the human computer?

Psychologists traditionally have employed both statistical and process assumptions in models of human learning and performance. The corresponding tradition in the field of artificial intelligence is to minimize or eliminate the use of statistical assumptions. This article reviews some stochastic and nonntochastic models of human memory, probability learning, medical diagnosis, and concept identification. Some stochastic models are found to have a larger deterministic component than was previously realized; deterministic models applicable with random selection of stimuli can be represented in stochastic form. A policy of methodological determinism is recommended in which the model builder originally assumes that no random processes take place within the organism. If necessary, and as a last resort, such processes can be appended to an otherwise deterministic model for predictive convenience.     

Interactionism for the discerning mind?

Philosophical Studies - Jaegwon Kim has developed an argument that interactionist dualists cannot account for the causal relations between minds and brains. This paper develops a closely related...     

How Much for the Child?

In this paper we explore what sacrifices you are morally required to make to save a child who is about to die in front of you. It has been argued that you would have very demanding duties to save such a child (or any adult who is in similar circumstance through no fault of their own, for that matter), and some examples have been presented to make this claim seem intuitively correct. Against this, we argue that you do not in general have a moral requirement to bear more than moderate cost to save even a child who is just in front of you. Moreover, we explain why you have a much more demanding moral requirement in certain cases by appealing to the notions of undue risk and cost sharing.     

Accounting for the ‘tragedy’ in the Prisoner's Dilemma

The Prisoner's Dilemma (PD) exhibits a ‘tragedy’ in this sense: if the players are fully informed and rational, they are condemned to a jointly dispreferred outcome. In this essay I address the following question: What feature of the PD's payoff structure is necessary and sufficient to produce the tragedy? In answering it I use the notion of a “trembling-hand equilibrium”. In the final section I discuss an implication of my argument, an implication which bears on the persistence of the problem posed by the PD.     

Prediction of end-of-life fears in COPD – hoping for the best but preparing for the worst

Objective: The diagnosis of a life-threatening illness can trigger end-of-life fears. Early studies show that end-of-life fears play an important role in chronic obstructive pulmonary disease (COPD). However, predictors of these fears have not yet been identified. This study investigated the relevance of socio-demographic variables, illness severity, psychological distress and disease-specific anxieties as predictors of end-of-life fears in COPD.

Design: A total of 131 COPD patients participated at two time points. Regression and mediation analyses, as well as cross-lagged panel analyses were conducted.

Main outcome measures: The participants completed questionnaires assessing end-of-life fears (Multidimensional Orientation toward Dying and Death Inventory), psychological distress (Hospital Anxiety and Depression Scale), and disease-specific anxieties (COPD Anxiety Questionnaire). Pulmonary function and a 6-min walk test served as measures of illness severity.

Results: Illness severity was not predictive of end-of-life fears. However, gender and psychological distress explained incremental variance. When disease-specific anxieties were included as additional predictors, psychological distress was no longer significant. Cross-lagged panel analyses mostly supported these results. Moreover, disease-specific anxieties mediated the association between psychological distress and end-of-life fears.

Conclusion: Administration and intensity of end-of-life care (especially concerning end-of-life fears) in COPD patients should be based not only on illness severity, but rather on psychological distress and disease-specific anxieties.     

‘Pluralistic accountability’ for the psychological therapies? Holding the tension between diversity's virtues and the need for accountability

ABSTRACT

This paper argues that the field of counselling and psychotherapy needs to find values-congruent ways of managing, and creatively engaging with, the challenging tension between accountability and diversity in therapy work. The authors strongly support the preservation of pluralism and diversity in therapy practice, in the face of the increasingly urgent, anxiety-driven demands for audit, regulation and accountability typifying Late Modernity. It is argued that if accountability itself is to be ‘evidence-based’, then incorporating a relational dimension is essential; for if relationship factors are central to successful therapy, then accountability frameworks must themselves be founded on/in ‘relationship’. The arguments against formal institutional regulation of the psychological therapies in relation to the ineffectiveness of systems are rehearsed, and alternative, more values-congruent approaches considered. In making a case for ‘pluralistic accountability’, a detailed case-study of Bristol's developing local directory of therapists is offered, illustrating how local initiative can deliver good-enough accountability, avoiding the many negative side-effects of more didactic, centralised systems. The paper concludes that innovation and diversity in the field are more likely to be preserved if approaches can be found that hold and embrace the tensions between accountability and diversity, rather than seeking ‘solutions’ that prematurely and inappropriately resolve them.     

The boundaries of minimization as a technique for improving affect: good for the goose but not for the gander?

Research on minimization as a coping strategy suggests that it alleviates negative affect following threats. In contrast, research on minimization as a support‐giving strategy suggests that it does more harm than good. Does this mean that minimization works when it is self‐generated, but does not when it is offered by others? The present study examined the effect of self‐ and externally‐ generated minimizations on people with high and low self‐esteem following a self‐threat. Results suggest that externally‐generated minimizations do not alleviate negative affect when they occur before the recipient has had time to cope. Discussion centers around the implications of these findings for past research, as well as distinctions between how people with low versus high self‐esteem cope with negative events.     

Which Scientificity for the social Sciences?

Since their emergence in the nineteenth century, the epistemology of social sciences has oscillated from aiming at the classical model of scientificity to emphasizing its own specificities. We argue here that the existence of unambiguous, well defined objects has allowed discoveries and cumulativity in the natural sciences. Whereas, in the social sciences, the term is most often used in a metaphorical meaning, as it represents a basically fluid and changing reality. Its apprehension partly depends on the emotional/intellectual identity of the researcher, which makes it difficult to achieve a full consensus. Yet, beside real, natural or created objects, we do find structures, regularities and objectivations in society.     

On the Argument for Jian’ai

In all three versions of the “Jian’ai” 兼愛 Chapter in the Mozi 墨子, variations of a central argument may be found. This argument proceeds by advancing a diagnosis for what causes the various evils that beset the world, and it is on this basis that the Mohists propose jian’ai as the solution. The study examines this main argument in some detail, with the aim of improving both our understanding of the Mohist ethical doctrine and also our appreciation of their argumentative practices. The study shows that distinct ethical injunctions of varying degrees of stringency can be derived from the argument, though they all embody an underlying notion of impartiality. This impartiality—while in many ways recognizably attractive to us—puts Mohist jian’ai in tension with certain notions regarding the ethical significance of special relations. In addition, the paper argues that the Mohists main argument for jian’ai contains a critical flaw.     

Moral Beliefs for the Error Theorist?

The moral error theory holds that moral claims and beliefs, because they commit us to the existence of illusory entities, are systematically false or untrue. It is an open question what we should do with moral thought and discourse once we have become convinced by this view. Until recently, this question had received two main answers. The abolitionist proposed that we should get rid of moral thought altogether. The fictionalist, though he agreed we should eliminate moral beliefs, enjoined us to replace them with attitudes that resemble to some extent the attitudes we have towards pieces of fiction. But there is now a third theory on the market: conservationism, the view that we should keep holding moral beliefs, even though we know them to be false. (According to a fourth theory, ‘substitutionism’, we should modify the content of our moral claims in such a way that they become true.) Putting abolitionism (and substitutionism) aside, our aim is to assess the plausibility of conservationism as an alternative to the – relatively dominant – fictionalism that we find in the literature. Given the difficulty of finding a conservationist view that is both (i) plausible and (ii) not merely a terminological variant of fictionalism, we will argue that conservationism fails to constitute a plausible alternative to fictionalism, at least insofar as it purports to be an alternative view as to what we should do with our moral thoughts.     

Bosnia—Requiem for the Vanishing Human

Taking a position informed by postcolonial thought, it is argued that Jung's concept of individuation, with its emphasis on separateness and the withdrawal of projections, is essentially modern and Western. Any group of people is regarded by Jung only as a regressive threat to the individuation process. Jung's European colonialism is evident in his trips to Africa and his response to the dreams that he had there. It is argued that traces of this colonialism remain evident as a colonialism of the psyche to the extent that opposites such as light/dark, white/black, civilized/primitive, conscious/unconscious remain as the organizing principles in our theory of psyche. The author's experience of growing up in apartheid South Africa is discussed, together with an account of a dream of a traditional Xhosa woman and another Xhosa woman's life. Thereafter, Senghor's concept of negritude is used to describe an individuating consciousness that might be closer to our shared human experience than is found in Jung's writings. Individuation is then discussed in terms of the Zulu concept of Ubuntu. Ubuntu is based on the recognition that we become persons through other persons who treat us as persons, and that the community can be imagined as facilitating our individuation. It is suggested that Ubuntu might describe our experience of growth within the Jungian community.     

Where Is the Information for Affordances?

Two questions have priority for a perception psychologist: What is perceived, and what is the information for it? What we perceive are the affordances of the world. Because perception is prospective and goes on over time, the information for affordances is in events, both external and within the perceiver. Hence, we must study perception of events if we would understand how affordances are perceived.     

“Like sheep for the slaughter”

The primary objective of this article is to investigate how a Lutheran theology supports the soldier’s vocation in war. First, the analysis is made in relation to the concept of larva Dei, second, in relation to “the pastorate” and “technology of power”. By the interaction, I show how Luther’s theology can be used as a critique towards Foucault and vice versa. Through this narrative method, structures of power and liberation are unveiled. The interaction illuminates their diverse views on secular and non-secular order, as well as an immanent and transcendental order. Luther points towards eternity, while Foucault points towards society and its powers. The main outcome is firstly: faith for Foucault is never an explanation of “reality”, but a result of social relations. For Luther, faith is to experience the world as reality; and secondly: larva Dei creates a possibility to overcome suffering by faith, whereas by Foucault’s immanent structure, suffering is understood as “empty” or “meaningless”. Foucault contributes with an important critique of misusing vocation in war. An area for further research is to continue developing critiques of vocation and power in relation to contemporary soldiers’, terrorists’ and anarchists’ masks, since some are used to protect life and others to protect identities.     

How crucial is the response format for the testing effect?

Combining study and test trials during learning is more beneficial for long-term retention than repeated study without testing (i.e., the testing effect). Less is known about the relative efficacy of different response formats during testing. We tested the hypothesis that overt testing (typing responses on a keyboard) during a practice phase benefits later memory more than covert testing (only pressing a button to indicate successful retrieval). In Experiment 1, three groups learned 40 word pairs either by repeatedly studying them, by studying and overtly testing them, or by studying and covertly testing them. In Experiment 2, only the two testing conditions were manipulated in a within-subjects design. In both experiments, participants received cued recall tests after a short (~19 min) and a long (1 week) retention interval. In Experiment 1, all groups performed equally well at the short retention interval. The overt testing group reliably outperformed the repeated study group after 1 week, whereas the covert testing group performed insignificantly different from both these groups. Hence, the testing effect was demonstrated for overt, but failed to show for covert testing. In Experiment 2, overtly tested items were better and more quickly retrieved than those covertly tested. Further, this does not seem to be due to any differences in retrieval effort during learning. To conclude, overt testing was more beneficial for later retention than covert testing, but the effect size was small. Possible explanations are discussed.     

Who Speaks for the Community?1

A survey in an unincorporated urban area compared the major community problems of concern to two groups: (a) a randomly selected sample of listed telephone subscribers, and (b) community leaders identified through nominations and reputational methods. In addition to asking about the major problems of the community, the randomly selected telephone subscribers were also asked to indicate for each problem (a) the persons or organizations to whom they looked for information and advice, (b) whom they considered qualified to speak for them, and (c) whom they expected to act in their behalf in the solution of these problems. The results of these surveys showed a large divergence of concerns expressed by the random samples and the reputed community leaders, as well as a striking number of respondents who felt themselves to be without spokesmen.     

A Christian for the Christians, a Muslim for the Muslims? Reflections on a Protestant View of Pastoral Care for all Religions

Whereas in the first half of the 20th century, proclamationwas the focal point of pastoral care in Germany, the 1970s witnessedan embracing of the American pastoral care movement. From thenon, pastoral care was increasingly understood as accompanyingpatients whilst adopting the spiritual dimension. Nowadays,Christian chaplains are encountering an increasing number ofpatients from different religious communities. Various modelshave been proposed to help Protestant chaplains find an authenticform of pastoral care suitable for all religions. Until a clearposition is assumed with regard to Christianity's demands ofabsolutism, however, none of these approaches can be satisfactory.     

What is the pronunciation for -ough and the spelling for /u/? A database for computing feedforward and feedback consistency in English

Recent studies suggest that performance attendant on visual word perception is affected not only by feedforward inconsistency (i.e., multiple ways to pronounce a spelling) but also by feedback inconsistency (i.e., multiple ways to spell a pronunciation). In the present study, we provide a statistical analysis of these types of inconsistency for all monosyllabic English words. This database can be used as a tool for controlling, selecting, and constructing stimulus materials for psycholinguistic and neuropsychological research. Such large-scale statistical analyses are necessary devices for developing metrics of inconsistency, for generating hypotheses for psycholinguistic experiments, and for building models of word perception, speech perception, and spelling.