Psychological Health From the Teens to the 80s: Multiple Developmental Trajectories

Data from the long-term Intergenerational Studies are used to explore men’s and women’s psychological health trajectories from early adolescence to late adulthood, as elucidated by Nagin’s (Group-based modeling of development. Harvard University Press, Cambridge, MA, 2005) finite mixture modeling method. Two separate measures of psychological health, one from the California Q-sort (CQS; Block in The Q-sort method in personality assessment and psychiatric research. Thomas, Springfield, IL, 1961) and one from the California Psychological Inventory (CPI; Gough and Bradley in CPI manual, 3rd edn. Consulting Psychologists Press, Palo Alto, CA, 1996) are used, with a maximum of six pooled points of data collection. Distinct subtypes of developmental trajectory are uncovered, including patterns of nearly life-long trajectories of stability, as well as trajectories of increasing psychological health. For both measures of psychological health, the most common path (53% for CQS data, and 46% for CPI data) is that of relatively high initial psychological health with a subsequent modest linear increase. Results from the two measures neither perfectly replicate nor completely contradict one another. Both indicate the existence of discrete subgroups of change, including stability of psychological health for some and significant increase for others.     

WoMMBAT: A user interface for hierarchical Bayesian estimation of working memory capacity

The change detection paradigm has become an important tool for researchers studying working memory. Change detection is especially useful for studying visual working memory, because recall paradigms are difficult to employ in the visual modality. Pashler (Perception & Psychophysics, 44, 369–378, 1988) and Cowan (Behavioral and Brain Sciences, 24, 87–114, 2001) suggested formulas for estimating working memory capacity from change detection data. Although these formulas have become widely used, Morey (Journal of Mathematical Psychology, 55, 8–24, 2011) showed that the formulas suffer from a number of issues, including inefficient use of information, bias, volatility, uninterpretable parameter estimates, and violation of ANOVA assumptions. Morey presented a hierarchical Bayesian extension of Pashler’s and Cowan’s basic models that mitigates these issues. Here, we present WoMMBAT (Working Memory Modeling using Bayesian Analysis Techniques) software for fitting Morey’s model to data. WoMMBAT has a graphical user interface, is freely available, and is cross-platform, running on Windows, Linux, and Mac operating systems.     

An Apology for a Religion of the Melancholic

This article is a study of depression and melancholia from the psychoanalytic perspective. Starting with the issue of levels and categories involving the phenomena of depression and melancholia, it elucidates the particular nature of the melancholic loss; the fact that the melancholic’s problem has to do with language; the view of the melancholic subject as a default subject; and the question of desire in melancholia and its trajectory toward recovery, eventually leading to a hopeful imagination concerning the innermost human desire. Three Lacanian psychoanalytic theories (Darian Leader (2009); Colette Soler (2006); Slavoj Zizek (2006)) are used to support my arguments; Suah Bae (2003, 2004) provides fascinating fictional truths that witness to the melancholic’s inner world; and Donald Capps (2000) renders a decisive help in my pastoral psychological reading of all of these writers.     

Has 60 Years of Research in Psychology Really Gone Astray?

The author presents several arguments against Toomela’s (Culture of science: Strange history of the methodological thinking in psychology. Integrative Psychological and Behavioral Science, 2007a, doi:, History of methodology in psychology: Starting point, not the goal. Integrative Psychological and Behavioral Science, 2007b, doi:) pessimistic thesis: “The last 60 years of research in psychology seems to have gone astray.” Nevertheless he admits that Toomela’s article despite the excessively categorical assessments contained in it and the undue pessimism crowing its conclusion, represents a substantial contribution to the highlighting of socio-cultural impact on various models of psychological cognition, which lurks behind the international unification of globalizing science.

Nietzche’s Echo—A Dialogue with Thomas Altizer

Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma. Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer, a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence of Providence amidst claims of God’s demise in contemporary history.     

Ockham Efficiency Theorem for Stochastic Empirical Methods

Ockham’s razor is the principle that, all other things being equal, scientists ought to prefer simpler theories. In recent years, philosophers have argued that simpler theories make better predictions, possess theoretical virtues like explanatory power, and have other pragmatic virtues like computational tractability. However, such arguments fail to explain how and why a preference for simplicity can help one find true theories in scientific inquiry, unless one already assumes that the truth is simple. One new solution to that problem is the Ockham efficiency theorem (Kelly 2002, Minds Mach 14:485–505, 2004, Philos Sci 74:561–573, 2007a, b, Theor Comp Sci 383:270–289, c, d; Kelly and Glymour 2004), which states that scientists who heed Ockham’s razor retract their opinions less often and sooner than do their non-Ockham competitors. The theorem neglects, however, to consider competitors following random (“mixed”) strategies and in many applications random strategies are known to achieve better worst-case loss than deterministic strategies. In this paper, we describe two ways to extend the result to a very general class of random, empirical strategies. The first extension concerns expected retractions, retraction times, and errors and the second extension concerns retractions in chance, times of retractions in chance, and chances of errors.     

Reliability Beyond Theory and Into Practice

The critical reactions of Bentler (2009, doi:), Green and Yang (2009a, doi:; 2009b, doi:), and Revelle and Zinbarg (2009, doi:) to Sijtsma’s (2009, doi:) paper on Cronbach’s alpha are addressed. The dissemination of psychometric knowledge among substantive researchers is discussed.     

Parents’ Grief in the Context of Adult Child Mental Illness: A Qualitative Review

Research indicates that parents and other family members often grieve their child or relative’s mental illness. This grief appears resultant from a profound sense of loss, which has been described as complicated and nonfinite (e.g., Atkinson in Am J Psychiatry 151(8):1137–1139, 1994; Davis and Schultz in Soc Sci Med 46(3):369–379, 1998; Jones in Br J Soc Work 34:961–979, 2004; MacGregor in Soc Work 39(2):160–166, 1994; Osborne and Coyle in Couns Psychol Q 15(4):307–323, 2002; Ozgul in Aust N Z J Fam Ther 25(4):183–187, 2004; Tuck et al. in Arch Psychiatric Nurs 11(3):118–125, 1997). This paper reviews existent research in this emerging field, with a focus on parents’ grief experience in relation to their adult child’s mental disorder. Studies that explore parents’ and family members’ grief, using both qualitative and quantitative methodologies, are considered. Research evidence for the association between parents’ and family members’ grief and other outcomes are discussed. Findings concerning the prediction of grief in parents and family members who have a child or relative with a mental disorder will be reviewed. Finally, this paper considers methodological and theoretical issues associated with existent research and presents options for further study.     

Non-monotonicity and Informal Reasoning: Comment on Ferguson (2003)

In this paper, it is argued that Ferguson’s (2003, Argumentation 17, 335–346) recent proposal to reconcile monotonic logic with defeasibility has three counterintuitive consequences. First, the conclusions that can be derived from his new rule of inference are vacuous, a point that as already made against default logics when there are conflicting defaults. Second, his proposal requires a procedural “hack” to the break the symmetry between the disjuncts of the tautological conclusions to which his proposal leads. Third, Ferguson’s proposal amounts to arguing that all everyday inferences are sound by definition. It is concluded that the informal logic response to defeasibility, that an account of the context in which inferences are sound or unsound is required, still stands. It is also observed that another possible response is given by Bayesian probability theory (Oaksford and Chater, in press, Bayesian Rationality: The Probabilistic Approach to Human Reasoning, Oxford University Press, Oxford, UK; Hahn and Oaksford, in press, Synthese).     

Yet Another Run around the Circle

In a recent article, D. A. Truncellito (2004, ‘Running in Circles about Begging the Question’, Argumentation 18, 325–329) argues that the discussion between Robinson (1971, ‘Begging the Question’, Analysis 31, 113–117), Sorensen (1996, ‘Unbeggable Questions’, Analysis 56, 51–55) and Teng (1997, ‘Sorensen on Begging the Question’, Analysis 57, 220–222) shows that we need to distinguish between logical fallacies, which are mistakes in the form of the argument, and rhetorical fallacies, which are mistakes committed by the arguer. While I basically agree with Truncellito’s line of thinking, I believe this distinction is not tenable and offer a different view. In addition, I will argue that the conclusion to draw from the abovementioned discussion is that validity is not a sufficient criterion of begging the question, and that we should be wary of the containment-metaphor of a deductive argument.     

Discipleship and Spirituality from a Christian Perspective

Spirituality is an important aspect of being a human. One may approach this topic from a purely psychological or religious perspective. In this paper, it is argued that spirituality as defined from a purely psychological perspective is inadequate to capture the depth of this human experience because it misses the core of spirituality—discipleship. Following Foster’s (1998) Streams of Living Water, it will be argued that discipleship is the core of Christian spirituality, and each of these streams provides an important context for fostering one’s relationship to the transcendent.     

Special Topic: Filial Piety: The Root of Morality or the Source of Corruption?

In recent years, Liu Qingping 劉清平 has published a series of articles criticizing Confucian ethics in its modern context (see various articles by Liu), which has drawn the attention of many scholars. My friends and I have debated with him and his allies on this issue (See Guo 2002, Yang Haiwen 2002, Yang Zebo 2003, 2004a, 2004b, Ding 2003, 2005a, 2005b, Gong 2004, Guo and Gong 2004, and Wen 2005). Most of the important articles in the debate are now collected in a volume I edited, A Collection of Contentions about Confucian Ethics: Focusing on the Mutual Concealment among Family Members (Guo 2005 [ed.]). In the following, I attempt to respond to some of Liu’s criticisms of Confucian ethics.     

Mother, Melancholia, and Play in Erik H. Erikson’s Childhood and Society

In an earlier article on Erik H. Erikson’s earliest writings (Capps, 2007), I focused on the relationship between the child’s melancholia and conflict with maternal authority, and drew attention to the restorative role of humor. In this article, I discuss two of the three chapters in part three, “The Growth of the Ego,” of Erikson’s first major book, Childhood and Society [Erikson, Childhood and society. New York: W. W. Norton, 1950, Childhood and society (rev. edition). New York: W. W. Norton, 1963]. I explore the same theme of the relationship of melancholia and the mother, but focus on the restorative role of play. I interpret the differences between the two cases in light of Sigmund Freud’s essay, “Mourning and Melancholia” [Freud, Mourning and melancholia. In S. Freud, General psychological theory (pp. 164–179). P. Rieff (ed.). New York: Collier Books. 1963].

What time travelers may be able to do

Kadri Vihvelin, in “What time travelers cannot do” (Philos Stud 81:315–330, 1996), argued that “no time traveler can kill the baby who in fact is her younger self”, because (V1) “if someone would fail to do something, no matter how hard or how many times she tried, then she cannot do it”, and (V2) if a time traveler tried to kill her baby self, she would always fail. Theodore Sider (Philos Stud 110:115–138, 2002) criticized Vihvelin’s argument, and Ira Kiourti (Philos Stud 139:343–352, 2008) criticized both Vihvelin’s argument and Sider’s critique. I present a critique of Vihvelin’s argument different from both Sider’s and Kiourti’s critiques: I argue in a novel way that both V1 and V2 are false. Since Vihvelin’s argument might be understood as providing a challenge to the possibility of time travel, if my critique succeeds then time travel survives such a challenge unscathed.     

The Genesis of Hi-Worlds: Towards a Principle-Based Possible World Semantics

A Leibnizian semantics proposed by Becker in 1952 for the modal operators has recently been reviewed in Copeland’s paper The Genesis of Possible World Semantics (Copeland in J Philos Logic 31:99–137, 2002), with a remark that “neither the binary relation nor the idea of proving completeness was present in Becker’s work”. In light of Frege’s celebrated Sense-Determines-Reference principle, we find, however, that it is Becker’s semantics, rather than Kripke’s semantics, that has captured the true spirit of Frege’s semantic program. Furthermore, for Kripke’s possible world semantics to fit in Frege’s framework of senses, worlds and referents, it will have to be thoroughly reformulated. By introducing the notion of a hi-world into the picture, we manage to keep the key ingredients of Becker’s semantics intact, while at the same time solve a fatal problem that used to shadow Becker’s original semantics—it had not been able to make sense of inhomogeneous modality. The resulting generalized Beckerian semantics provides, in effect, a Beckerian analysis of the Kripkean possible worlds. It reveals the subtle hierarchical internal structure of a Kripkean world that has not been discovered before.     

Meaning and the External World

Realism, defined as a justified belief in the existence of the external world, is jeopardized by ‘meaning rationalism,’ the classic theory of meaning that sees the extension of words as a function of the intensions of individual speakers, with no way to ensure that these intensions actually correspond to anything in the external world. To defend realism, Ruth Millikan (1984, 1989a, b, 1993, 2004, 2005) offers a biological theory of meaning called ‘teleosemantics’ in which words, without requiring any contribution from the speaker’s intensions, are supposedly matched directly with their extensions by external norms. But even if one granted as a theoretical possibility that word meaning might possibly be stabilized through an external process, nonetheless, realists who wish to appeal to teleosemantics for a semantic proof of the external world must be capable of identifying these external norms, something that Millikan describes as highly fallible. Furthermore, because they can be aware of these norms only as these are internally represented, it would also be necessary for realists to verify that these internal representations accurately reflect the norms as they occur in the external world. But given that this is virtually the same stumbling block to realism found in meaning rationalism, it is concluded that teleosemantics is not likely to restore faith in this worldview.

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Students Who Like and Dislike School

The major goal of this study was to investigate relationships among levels of 341 secondary school students’ school satisfaction and various intrapersonal, interpersonal, and academic measures. The measures included the School subscale from the Multidimensional Students’ Life Satisfaction Scale (Huebner, 1994), Students’ Life Satisfaction Scale (Huebner, 1991), Children’s Hope Scale (Snyder et al. 1997), Behavioral Assessment System for Children (Reynolds & Kamphaus, 1992), self-perceived grade point average (GPA) and participation in extracurricular activities (SEAs). Students were placed into three groups based on their school satisfaction reports, including very low (lowest 20%), average (middle 30%), and very high (highest 20%) levels of school satisfaction. Students with very low school satisfaction differed from students with very high school satisfaction on all adjustment measures; students with very low school satisfaction also differed from students with average levels of school satisfaction on all measures, except the self-esteem measure. Relative to students reporting average levels of school satisfaction, students reporting very high satisfaction demonstrated significantly higher scores on measures of global life satisfaction, hope, internal locus of control, and GPA. Finally, only three students in the very high satisfaction group and nine students in the average satisfaction group reported clinical levels of psychological symptoms. In the very low satisfaction group, clinical levels of symptoms were reported by 30%, 22%, and 16% of the students on the Clinical Maladjustment, Personal Adjustment, and Emotional Symptoms Index, respectively. Implications for future research and educational practices are discussed.     

Prayer as Therapeutic Process Toward Transforming Destructiveness Within a Spiritual Direction Relationship

This article will expand previous conceptualizations (Kuchan, Presence Int J Spiritual Dir 12(4):22–34, 2006; J Religion Health 47(2):263–275, 2008; J Pastoral Care Counsel, forthcoming) of what might be occurring during a prayer practice that creates space within a spiritual direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created representations of God that seem to facilitate therapeutic process toward aliveness. In previous articles, I suggest one way to understand the prayer experience is through a lens of Winnicottian notions of transitional space, illusion, and co-creation of God images. This article expands on these ideas to include an understanding of God as Objective Other (Lewis, The four loves, 1960) interacting with a part of a person’s self (Jung, in: The structure and dynamics of the psyche, collected works 8, 1934; Symington, Narcissism, a new theory, 1993) that has capacity for subjectivity (Benjamin, Like subjects, love objects: Essays on recognition and sexual difference, 1995) and co-creation (Winnicott, Home is where we start from: Essays by a psychoanalyst, 1990), of inner representations of God (Ulanov, Winnicott, god and psychic reality, 2001). I also expand on a notion of God as “Source of aliveness” by integrating an aspect of how Symington (Narcissism, a new theory, 1993) thinks about “the lifegiver,” which he understands to be a mental object. After offering this theoretical expansion of the prayer practice/experience, one woman’s inner representations of self and God are reflected upon in terms of a therapeutic process toward transforming destructiveness, utilizing ideas from Winnicott, Kohut, and Benjamin.     

Integration of Psychological Researches under the Scheme of Subjectivity

The issue of meaning gradually catches psychologists’ attention and is increasingly becoming a focus of study in contemporary psychology. Elstrup’s (2009) research about social evolution gives a reasonable angle on meaning study, which is in accordance with the nature of both human and personal psychological evolution and allows us to see subjectivity and dynamics of psychological phenomena through the focus of the subject-object relation. A phylogenetic system of explanation based on subject-object relation will be able to integrate new psychological research directions. This means that we should see psychological phenomena as historic and the research methods of cultural ecology as absolutely necessary.