Is there a monotonic criterion for measures of vocational maturity in college students?

Career development has been expected to proceed in a continuous fashion. Tests of vocational maturity, then, are expected to show higher scores with increases in grade level or meet a monotonic criterion (Crites, J. O. Psychological Monographs, 1965, 79, 25–41). Data collected with the Career Development Inventory (Super, D. E., et al. Career Development Inventory Preliminary Manual. Unpublished test manual, 1972.) by its authors showed systematic increases in scores for eighth-, tenth-, and twelfth-grade-level students. For this study, college-level students were partitioned into two groups, career-specific and social sciences and humanities based on the findings of A. S. Bisconti and I. L. Gomberg (The Hard to Place Majority. Bethlehem, Pa.: College Placement Council, 1975.) and they were administered the college version of the CDI. Scores failed to show systematic increases with college-grade level for either group. Both the findings and related theoretical positions of Ginzberg and Super provide evidence that the process of career development may be discontinuous in the post high school years. Data gathered for this study may help advance the notion that career development in college students is discontinuous and call into question the application of the monotonic criterion to tests of vocational maturity at the college level.     

Behaviorism and mentalism: Is there a third alternative?

Behaviorism and mentalism are commonly considered to be mutually exclusive and conjunctively exhaustive options for the psychological explanation of behavior. Behaviorism and mentalism do differ in their characterization of inner causes of behavior. However, I argue that they are not mutually exclusive on the grounds that they share important foundational assumptions, two of which are the notion of an innerouter split and the notion of control. I go on to argue that mentalism and behaviorism are not conjunctively exhaustive either, on the grounds that dropping these common foundational assumptions results in a distinctively different framework for the explanation of behavior. This third alternative, which is briefly described, is a version of non-individualism.     

Is there a place for Feminists in a Christian Church?

Based on a dialogue held on 16 May 1986 in London at Westminster Cathedral Hall, and organised by Catholic Women's Network and Women in Theology. Dr Daphne Hampson presents her own position at length, Dr Rosemary Ruether responds to it at length, and a discussion between the two of them follows.     

Is there a role for psychology in ulcer disease?

The discovery of the importance of bacterial factors in the etiology of ulcer disease has led to a neglect of psychological factors. However, both earlier theoretical and empirical approaches implicating these factors are supported by more recent studies, both epidemiological and experimental. While not ignoring the unquestioned role of Helicobacter, it is important for future research to recognize the multi-factorial nature of ulcer disease by which several factors, including stress, bacteria and non-steroid anti-inflammatory drugs, may interact to drive a pre-pathology (erosions or ulcerations) to a pathological state (ulcer). Calls for general eradication programs should be cautioned in the light of possible unwanted side effects.     

Is there a memory for sentences?

A critical discussion of the model of sentence memory which enjoyed greatest popularity in the psycholinguistic research of the sixties, namely the model based on the deep-structure-plus-tag hypothesis of sentence memory, is presented together with the results of an experiment on prompted recall for sentences with various intervals after presentation and with two types of instructions. This experiment contributed to show that immediate memory for sentences can be affected by appropriate instructions, and that after a short time after presentation only the main semantic information of the sentences is recalled. An alternative model is presented, based on the notion of storage of the meaningful elements of the sentences in a rather abstract form, and of recall as a reconstructive process to produce new sentences. The results of two new experiments on sentence memory, the first a free and prompted recall experiment with children, the second a recognition memory study with adolescents, are then presented and discussed in relation to the model.     

The role of pupil size in communication. Is there room for learning?

The eyes are extremely important for communication. The muscles around the eyes express emotional states and the size of the pupil signals whether a person is aroused and alert or bored and fatigued. Pupil size is an overlooked social signal, yet is readily picked up by observers. Observers mirror their own pupil sizes in response, which can influence social impressions. In a landmark study by Hess [1975. The role of pupil size in communication. Scientific American, 233(5), 110–119] it was shown that individuals with large pupils are perceived more positively than individuals with small pupils. In that behavioral study, participants were asked to draw pupils in line drawings of faces with empty irises and they drew large pupils in the happy face, and small ones in the angry face. The current study tested 579 participants (aged 4–80 years old) and extended this work by showing that this association between large (small) pupils and a positive (negative) impression develops over age and is absent in children. Several explanations for how individuals through interactions with close others learn that large pupils mean care, interest and attention and small pupils the opposite, are discussed. To conclude, this study shows that pupil size and emotion perception are intertwined but that their relationship develops over age.     

Is there room for criticism of studies of psychodynamic psychotherapy?

Comments on the original article, "The efficacy of psychodynamic psychotherapy," by J. Shedler (see record 2010-02208-012). Shedler declared unequivocally that "empirical evidence supports the efficacy of psychodynamic therapy" (p. 98). He did not mention any specific criticisms that have been made of evidence on psychodynamic psychotherapies or address possible distinctions between evidence for short-term versus long-term psychodynamic psychotherapies. Instead, he attributed dissenting views to biases in evidence dissemination and review, which he suggested are rooted in a "lingering distaste in the mental health professions professions for past psychoanalytic arrogance and authority" related to a "hierarchical medical establishment that denied training to non-MDs and adopted a dismissive stance toward research" (Shedler, 2010, p. 98). Shedler (2010) justified his blanket dismissal of criticisms of evidence supporting psychodynamic psychotherapy on the basis of several published meta-analyses. The validity of conclusions from metaanalyses depends on the quality of the evidence synthesized, the nature of the studies included, and the rigor of the statistical analyses employed. Many meta-analyses, however, are not performed rigorously, which can result in treatment efficacy estimates that obscure important intertrial differences and that are unlikely to be replicated in clinical practice.     

Is there a religious factor in health?

This paper reviews epidemiologic studies employing religion as an independent construct, and finds that most epidemiologists have an extremely limited appreciation of religion. After a historical overview of empirical religion and health research, some theoretical considerations are offered, followed by clarification of several operational and methodological issues. Next, well over 200 studies are reviewed from nine health-related areas: cardiovascular disease, hypertension and stroke, colitis and enteritis, general health status, general mortality, cancer of the uterine corpus and cervix, all other non-uterine cancers, morbidity and mortality in the clergy, and cancer in India. Finally, an agenda for further research is proposed.     

Is there a magnitude effect in tipping?

The present study examined nearly 1,000 tips recorded for two taxicabs, two hair salons, and two restaurants. In each of the six cases, amount of tip increased linearly as a function of the amount of the bill. Contrary to standard microeconomic theory, there was a magnitude effect in that as the amount of the bill increased, the percent tip tended to decrease. The present results extend the findings of Chapman and Winquist (1998), obtained using hypothetical scenarios, to real-world tipping behavior. Chapman and Winquist argued that a magnitude effect in tipping reflects the shape of the utility function for money. We suggest, however, that the magnitude effect may be the mathematical consequence of replotting the fundamental relationship between tip and bill amounts in terms of percent tip, given that the observed linear relation between tip and bill amounts has a positive intercept. We suggest further that the positive intercept arises because a tip represents a judgment as to what constitutes a fair or equitable wage, and part of what constitutes a fair wage is independent of the amount of the bill, reflecting compensation for simply being there when needed. The present account implies that different explanations may be needed for magnitude effects observed in different domains.     

Is there a chaplain in your clinic?

As medical care continues to move outside the hospitals, clients with spiritual needs are more often to be found in clinics and doctors' offices than inpatient settings. Chaplains in partnership with physicians can contribute to healing in outpatient centers. A study of one group of clinic patients indicates that an outpatient setting may be a better place to address spiritual needs than a hospital setting. Pastoral interventions are acceptable to many clients, who according to statistics are already using alternative therapies to augment traditional medical care. Paul A. Mandziuk, M. Div., a priest of the Missionaries of La Salette, is a chaplain at Saint Louis University Health Sciences Center in St. Louis, MO, and serves on the leadership council of the National Association of Catholic Chaplains.     

Is there a universal need for positive self-regard?

It is assumed that people seek positive self-regard; that is, they are motivated to possess, enhance, and maintain positive self-views. The cross-cultural generalizability of such motivations was addressed by examining Japanese culture. Anthropological, sociological, and psychological analyses revealed that many elements of Japanese culture are incongruent with such motivations. Moreover, the empirical literature provides scant evidence for a need for positive self-regard among Japanese and indicates that a self-critical focus is more characteristic of Japanese. It is argued that the need for self-regard must be culturally variant because the constructions of self and regard themselves differ across cultures. The need for positive self-regard, as it is currently conceptualized, is not a universal, but rather is rooted in significant aspects of North American culture. Conventional interpretations of positive self-regard are too narrow to encompass the Japanese experience.     

Is there a dilemma for the truthmaker non-maximalist?

Mark Jago has presented a dilemma for truthmaker non-maximalism—the thesis that some but not all truths require truthmakers. The dilemma arises because some truths that do not require truthmakers by the non-maximalist’s lights (e.g., that Santa Claus does not exist) are necessitated by truths that do (e.g., that Barack Obama knows that Santa Claus does not exist). According to Jago, the non-maximalist can supply a truthmaker for such a truth only by conceding the primary motivation for the view: that it allows one to avoid positing strange ‘negative’ entities without adopting a non-standard account of the necessary features of ordinary things. In this paper, I sketch out and defend two plausible non-maximalist proposals that evade Jago’s dilemma.     

Is there a phenomenological argument for higher-order representationalism?

In his 2009 article “Self-Representationalism and Phenomenology,” Uriah Kriegel argues for self-representationalism about phenomenal consciousness primarily on phenomenological grounds. Kriegel’s argument can naturally be cast more broadly as an argument for higher-order representationalism. I examine this broadened version of Kriegel’s argument in detail and show that it is unsuccessful for two reasons. First, Kriegel’s argument (in its strongest form) relies on an inference to the best explanation from the claim that all experiences of normal adult human beings are accompanied by peripheral awareness of those very experiences to the claim that all experiences are accompanied by peripheral awareness of those very experiences. This inference is inadequately defended, for the explanandum may also be given a straightforward evolutionary explanation. Second, contra Kriegel, I argue that phenomenological investigation does not support the thesis that we are always peripherally aware of our experiences. Instead, it delivers no verdict on this thesis. Kriegel’s phenomenological mistake may be explained via a highly diluted version of the famous transparency thesis about experience.     

Is there a Rawlsian Argument for Animal Rights?

Mark Rowlands defends a Rawlsian argument for animal rights, according to which animals have rights because we would assign them rights when deciding on the principles of morality from behind a veil of ignorance. Rowlands’s argument depends on a non-standard interpretation of the veil of ignorance, according to which we cannot know whether we are human or non-human on the other side of the veil. Rowlands claims that his interpretation of the veil is more consistent with a core commitment of Rawlsian justice—the intuitive equality principle—than either Rawls or his critics realize. Here I argue that Rawls is not committed to the intuitive equality principle, as Rowlands articulates it, and hence Rowlands’s argument is in fact only superficially Rawlsian. Furthermore, Rowlands’s intuitive equality principle is dubious on its own terms, and thus a poor principle on which to base a case for animal rights.     

Is there a dual system for regular inflections?

A central question in morphological research is whether there are whole-word representations for regularly inflected forms. A series of four lexical decision experiments addressed this question by looking at whole-word frequency effects across a range of frequency values with constant stem-cluster frequencies. Frequency effects were only found for inflected forms above a threshold of about 6 per million, whereas such effects were found for morphologically simple controls in all frequency ranges. We discuss these data in the context of two kinds of dual models and in relation to competition models proposed within the connectionist literature.