Cognitive development: Pastoral implications

How people think influences how they feel, and this combination of thinking and feeling drives behavior. While ministers often have a good understanding of the emotional dimension of the people who seek their counsel, xthe importance of cognitive development has often been understated in their education and training. With this in mind, this article discusses seven developmental stages of cognitive development and how each stage affects daily behavior. This discussion is followed by four pastoral implications.     

Some Myths about Ethnocentrism

Ethnocentrism, it is said, involves believing certain things to be true: that one's culture is superior to others, more deserving of respect, or at the ‘centre’ of things. On the alternative view defended in this article, ethnocentrism is a type of bias, not a set of beliefs. If this is correct, it challenges conventional wisdom about the scope, danger, and avoidance of ethnocentrism.     

Myths and misconceptions about hypnosis and suggestion: Separating fact and fiction

We present 21 prominent myths and misconceptions about hypnosis in order to promulgate accurate information and to highlight questions for future research. We argue that these myths and misconceptions have (a) fostered a skewed and stereotyped view of hypnosis among the lay public, (b) discouraged participant involvement in potentially helpful hypnotic interventions, and (c) impeded the exploration and application of hypnosis in scientific and practitioner communities. Myths reviewed span the view that hypnosis produces a trance or special state of consciousness and allied myths on topics related to hypnotic interventions; hypnotic responsiveness and the modification of hypnotic suggestibility; inducing hypnosis; and hypnosis and memory, awareness, and the experience of nonvolition. By demarcating myth from mystery and fact from fiction, and by highlighting what is known as well as what remains to be discovered, the science and practice of hypnosis can be advanced and grounded on a firmer empirical footing.     

Teachers' knowledge of facts and myths about suicide

Suicidal behavior is a serious public health concern that has prompted the development of prevention strategies, which include increasing community members' knowledge about suicide. Given that teachers are in a key position to recognize and respond to suicidal behavior, this study examined teachers' knowledge about suicide to identify how they need to be educated relative to its prevention. 82 Canadian school teachers from middle and high schools were administered a revised version of the 32-item Facts on Suicide Quiz to examine their knowledge of suicide. Analysis indicated that general information about suicide was limited, while knowledge of clinically relevant information about suicide, e.g., "Suicide rarely happens without warning," was relatively high.     

Four Myths about Subjective Well‐being

Subjective well‐being is a broad construct that reflects an individual's subjective evaluation of the quality of his or her life. Psychologists know a great deal about the causes and correlates of well‐being, but some important misconceptions have developed and are often repeated. The purpose of this article is to address the evidence for four such misconceptions that we believe reflect ‘myths’ about subjective well‐being. These myths include the idea that well‐being measures are strongly influenced by irrelevant contextual factors, the idea that money is not an important correlate of well‐being, the idea that social relationship variables are a particularly strong correlate of well‐being, and the idea that well‐being cannot change.     

Taste-aversion retention: An animal experiment with implications for consummatory-aversion alcoholism treatments

Inquiries into the longevity of illness-induced aversions (TAs) in animals are relevant to consummatory-aversion (CA) treatments of human alcoholism. The range of nausea reactions that accompanied the relapses of some alcoholics who had acquired alcohol aversions during covertsensitization (verbal aversion) alcoholism treatment has implicated CA forgetting as one probable contributor to recidivism. CA forgetting is operationalized as aversion diminution during postconditioning periods in which Ss abstain from contact with the target substance. TAs of varying strengths were induced in groups of Sprague-Dawley rats that received low, medium or high doses of the illness-inducing drug cyclophosphamide following saccharin-solution ingestion. TA retention was assessed following saccharin-free intervals of 2–40 days. Each Ss' retention interval was followed by 30 days of two-bottle preference testing, thereby additionally permitting an assessment of TA extinction following differing degrees of TA forgetting. Low-dose Ss displayed moderate strength TAs that were forgotten within 20 days and that had little resistance to extinction when testing began shortly after conditioning. Medium-dose Ss displayed stronger TAs having greater resistance to both forgetting and extinction. Unlike these low- and medium-dose TAs, high-dose TAs were impervious to aversion degradation as a result of forgetting. This finding is interpreted as supporting the attempted induction of intense nausea during covert-sensitization and chemical aversion (emetic therapy) alcoholism treatment. Other related conditioning procedures that may contribute to effective treatment are also discussed.     

The weight of facts: A puzzle about perception,reasons and deliberation

How should we understand the epistemic role of perception? According to epistemological disjunctivism (ED), a subject’s perceptual knowledge that p is to be explained in terms of the subject believing that p for a factive and reflectively accessible reason. I argue that ED raises far‐reaching questions for rationality and deliberation; I illustrate those questions by setting up a puzzle about belief‐suspension, and I argue that ED does not have the resources to make sense of the rationality of belief‐suspension in cases in which suspending is clearly rational. The conclusion that I draw from the puzzle is mainly negative: the epistemic contribution of perception cannot be explained in terms of a warrant‐conferring relation between perception and belief. However, toward the end, I sketch a positive picture of the epistemic role of perception in terms of a direct explanatory relation between perception and knowledge.     

诺那活佛的几个重要史实略考

诺那活佛是民国佛教史与政治史上的重要人物.本文对诺那的身世及清末平定波密、民国十七年康藏战争等历史事件中有关诺那的史实进行考证,澄清了一些历史事实.     

Myths and Facts about Suicide from Individuals Involved in Suicide Prevention

Myth‐busting, in which a so‐called myth is presented and dispelled by facts, is used in suicide prevention gatekeeper trainings such as QPR. Evidence from other areas of public health shows this technique leads to memory for myths and not facts. An internet survey was used to determine if the “myths” and “facts” presented in QPR are endorsed as such by the suicidology community and to determine if demographics influenced statement identification. Overall, statements did reflect the opinions of the suicidology community and any type of training increased correct identification. Future research should focus on whether myth‐busting is an appropriate strategy for suicidology.     

Bioethics and Pastoral Concern: Some Possible New Directions in Pastoral Theology

This special issue of the journal is comprised of papers given at a conference in May 2011 at the University of Texas Health Science Center at Houston on the theme of “Social Justice and the Health Professions.” This article offers the following rationale for this special issue in particular and for pastoral theologians to contribute to bioethics in general: (1) two contemporary theological thinkers in bioethics, Karen Lebacqz and Lisa Cahill, argue that theological discussions of justice broaden and deepen discussions of justice in mainstream bioethics—thus the focus on social justice provides an area for interdisciplinary and intersectional work; (2) pastoral theologians have not, to a great extent, contributed to discussions of religion and bioethics—this has been the territory of theological ethicists, especially during the 1970s; (3) one influential pastoral theologian, Bonnie Miller-McLemore, has called for (a) a broader concern for health in pastoral theology beyond psychological health and (b) more disciplinary approaches within pastoral theology beyond psychology so as to attend to “the living human web”; and (4) one way to advance the theological contributions in bioethics is by inviting pastoral theologians to focus on matters of social justice (an established area of intersection) as identified by health professionals, thus providing (a) new areas for inquiry and (b) new theological perspectives in bioethics. This article also suggests that pastoral theologians can contribute to bioethics by focusing on both “macro” issues (issues relating to structures and groups) and “micro” issues (issues relating to persons and experiences) as a way of pursuing the topic of justice in bioethics. The bulk of this article focuses on “macro” issues, but, in closing, the author articulates how he has been addressing “micro” issues in his own work. The author argues that both of these approaches—“macro” and “micro”—are legitimate ways for pastoral theologians to express pastoral concerns in bioethics.     

Authorship: Few Myths and Misconceptions

This article seeks to address and dispel some of the popular myths and misconceptions surrounding authorship of a scientific publication as this is often misconstrued by beginners in academia especially those in the developing world. While ethical issues in publishing related to authorship have been increasingly discussed, not much has been written about the myths and misconceptions of who might be an author. Dispelling these myths and misconceptions would go a long way in shaping the thoughts and plans of students, junior faculty and researchers in academia especially in the developing world.     

Pastoral Care: Myth and Reality

The increase in pastoral-care systems in secondary schools over the last fifteen years is examined. It is suggested that pastoral care is more effective in allaying the anxieties of teachers and their organisations than it is in meeting the social and personal needs of pupils. It is also suggested that pastoral-care systems assume responsibilities which are more properly those of the family, and that the best way schools can offset the effects of poor home environments is via good subject teaching and increased pupil involvement in schools.