The behavioral complications of pallidal stimulation: a case report

We report a case of recurrent manic episodes associated with chronic deep brain stimulation (DBS) targeting globus pallidus (GP) in the treatment of Parkinson's disease (PD). Cardinal PD symptoms and dyskinesia improved with DBS, and neuropsychological testing found improvements in visuospatial measures associated with left DBS and in verbal memory with right DBS when compared to the patient's preoperative baseline. Under conditions of right, left, and bilateral DBS, the patient experienced bouts of mania and hypomania lasting several days at a time. Positron emission tomography (PET) with (15)O-labeled water was performed after his first manic episode under four conditions: no stimulation, right DBS, left DBS, and bilateral DBS. Although no manic switch occurred during the course of the PET study, all three DBS conditions were associated with decreases in regional flow in the left parahippocampus and hippocampus and right mid-cingulate gyrus. Increases in flow in left inferior frontal area, bilateral insula, dorsolateral prefrontal cortex, and cuneus were common to all DBS conditions. GP stimulation in PD may be associated with behavioral and cognitive effects. Distributed blood flow changes observed with pallidal DBS support a role for the pallidum in cognition and affective regulation.     

Lateralized repetition priming for familiar faces: Evidence for asymmetric interhemispheric cooperation

Repetition priming refers to facilitated recognition of stimuli that have been seen previously. Although a great deal of work has examined the properties of repetition priming for familiar faces, little has examined the neuroanatomical basis of the effect. Two experiments are presented in this paper that combine the repetition priming paradigm with a divided visual field methodology to examine lateralized recognition of familiar faces. In the first experiment participants were presented with prime faces unilaterally to each visual field and target faces foveally. A significant priming effect was found for prime faces presented to the right hemisphere, but not for prime faces presented to the left hemisphere. In Experiment 2, prime and target faces were presented unilaterally, either to the same visual field or to the opposite visual field (i.e., either within hemisphere or across hemispheres). A significant priming effect was found for the within right hemisphere condition, but not for the within left hemisphere condition, replicating the findings of the first experiment. Priming was also found in both of the across hemispheres conditions, suggesting that interhemispheric cooperation occurs to aid recognition. Taken in combination these experiments provide two main findings. First, an asymmetric repetition priming effect was found, possibly as a result of asymmetric levels of activation following recognition of a prime face, with greater priming occurring within the right hemisphere. Second, there is evidence for asymmetric interhemispheric cooperation with transfer of information from the right hemisphere to the left hemisphere to facilitate recognition.     

Lateralized repetition priming for familiar faces: Evidence for asymmetric interhemispheric cooperation

Repetition priming refers to facilitated recognition of stimuli that have been seen previously. Although a great deal of work has examined the properties of repetition priming for familiar faces, little has examined the neuroanatomical basis of the effect. Two experiments are presented in this paper that combine the repetition priming paradigm with a divided visual field methodology to examine lateralized recognition of familiar faces. In the first experiment participants were presented with prime faces unilaterally to each visual field and target faces foveally. A significant priming effect was found for prime faces presented to the right hemisphere, but not for prime faces presented to the left hemisphere. In Experiment 2, prime and target faces were presented unilaterally, either to the same visual field or to the opposite visual field (i.e., either within hemisphere or across hemispheres). A significant priming effect was found for the within right hemisphere condition, but not for the within left hemisphere condition, replicating the findings of the first experiment. Priming was also found in both of the across hemispheres conditions, suggesting that interhemispheric cooperation occurs to aid recognition. Taken in combination these experiments provide two main findings. First, an asymmetric repetition priming effect was found, possibly as a result of asymmetric levels of activation following recognition of a prime face, with greater priming occurring within the right hemisphere. Second, there is evidence for asymmetric interhemispheric cooperation with transfer of information from the right hemisphere to the left hemisphere to facilitate recognition.     

Foxhole atheism,revisited: The effects of mortality salience on explicit and implicit religious belief

Although fear of death features prominently in many historical and contemporary theories as a major motivational factor in religious belief, the empirical evidence available is ambivalent, and limited, we argue, by imprecise measures of belief and insufficient attention to the distinction between implicit and explicit aspects of cognition. The present research used both explicit (questionnaire) and implicit (single-target implicit association test; property verification) measurement techniques to examine how thoughts of death influence, specifically, belief in religious supernatural agents. When primed with death, participants explicitly defended their own religious worldview, such that self-described Christians were more confident that supernatural religious entities exist, while non-religious participants were more confident that they do not. However, when belief was measured implicitly, death priming increased all participants' beliefs in religious supernatural entities, regardless of their prior religious commitments. The results are interpreted in terms of a dual-process model of religious cognition, which can be used to resolve conflicting prior data, as well as to help explain the perplexing durability of religious belief.     

Affective and cognitive religiosity: Influences on consumer reactance and self‐control

Self‐control is regularly studied in the marketing literature in relation to spending and food consumption; however, little research has assessed trait characteristics that influence consumers' self‐control. Although prior research in other fields has shown a generally positive relationship between religiosity and self‐control, such research has often used poor measures of religiosity and has inadequately examined marketplace outcomes or factors underlying consumers' self‐controlled responses. Thus, the studies herein build on self‐regulation theory to address and extend from these limitations by examining the influence of religiosity, as a multidimensional construct (particularly affective and cognitive religiosity), on self‐control and resulting influences on marketplace behaviors. Findings reveal that priming affectively (cognitively) religious consumers leads to greater (lower) consumer self‐control with a religious message prime (Study 1) and religious writing task (Study 2). Additionally, findings show that psychological reactance is at the root of these responses (Study 3). Implications build on self‐regulation theory and the strength model of self‐control to show the importance of religiosity (particularly affective and cognitive religiosity), interactions with religious primes, and psychological reactance in understanding consumers' self‐control.     

Personality,Religion, and Politics: An Investigation in 33 Countries

The relations of HEXACO personality factors and religiosity with political orientation were examined in responses collected online from participants in 33 countries (N = 141 492). Endorsement of a right‐wing political orientation was negatively associated with Honesty‐Humility and Openness to Experience and positively associated with religiosity. The strength of these associations varied widely across countries, such that the religiosity–politics correlations were stronger in more religious countries, whereas the personality–politics correlations were stronger in more developed countries. We also investigated the utility of the narrower traits (i.e. facets) that define the HEXACO factors. The Altruism facet (interstitially located between the Honesty‐Humility, Agreeableness, and Emotionality axes) was negatively associated with right‐wing political orientation, but religiosity was found to suppress this relationship, especially in religious countries. In addition to Altruism, the Greed Avoidance and Modesty facets of the Honesty‐Humility factor and the Unconventionality and Aesthetic Appreciation facets of the Openness to Experience factor were also negatively associated with right‐wing political orientation. We discuss the utility of examining facet‐level personality traits, along with religiosity, in research on the individual difference correlates of political orientation. Copyright © 2018 European Association of Personality Psychology     

Erosion of belief and disbelief: effects of religiosity and negative affect on beliefs in the paranormal and supernatural

The authors investigated the effects of religiosity and negative affect on beliefs in the paranormal and supernatural among 94 undergraduate students enrolled in psychology classes at a small, private U.S. university. They hypothesized that religiosity would predict differential beliefs in the supernatural versus the paranormal but that negative affect would attenuate these beliefs. In addition, the authors predicted that belief in the supernatural and negative affect would interact to predict belief in the paranormal. Overall, the results were consistent with predictions. The religious participants were skeptical of paranormal phenomena but were accepting of supernatural phenomena. In addition, increased reports of negative affect over the preceding year appeared to attenuate belief in the supernatural for the religious participants. By contrast, for the nonreligious participants, increased belief in both the supernatural and paranormal was predicted when reports of negative affect were high. Finally, the interaction of supernatural belief and negative affect significantly predicted belief in the paranormal.     

Religious Cognition and Behaviour in Autism: The Role of Mentalizing

Mentalizing, or theory of mind, has been argued to be critical for supporting religious beliefs and practices involving supernatural agents. As individuals with autism spectrum conditions have been found to have deficits in mentalizing, this raises the question as to how they may conceive of gods and behave in relation to gods. To examine this, we compared high-functioning individuals with autism spectrum conditions (HFA) to typically developing individuals across seven key aspects of religious cognition and behaviour: (a) strength of belief, (b) anthropomorphism of god concepts, (c) felt closeness toward the god, (d) prayer habits, (e) attraction to prayer, (f) efficacy of prayer, and (g) a sense of agency while praying. A battery of mentalizing tasks was administered to measure mentalizing ability, along with the Autism-Spectrum Quotient. As expected, typically developing subjects performed better than HFA subjects in the advanced mentalizing task. However, no statistically significant differences were found with first-order and second-order false belief tasks. In contrast to our predictions and previous research on the religiosity of HFA, we found very little differences between the groups in their religious cognition and behaviour. Moreover, the relationship between mentalizing ability and most of our measures of religious cognition and behaviour was weak and negative. Our data suggest that HFA's deficits in mentalizing appear to have only minimal impact on the way they interact and think about gods. We end the article by reevaluating the role mentalizing may have in religious cognition and behaviour.     

An Examination of Religious Priming and Intrinsic Religious Motivation in the Moral Hypocrisy Paradigm

Reliable individual differences have not yet been identified in moral hypocrisy. This research examined whether intrinsic religious motivation combined with an experimental religious priming manipulation would predict decreased moral hypocrisy. A sample of Christian college students ( N =142) completed the Religious Orientation Scale—Revised, and the moral motivation paradigm, which tests whether participants will act in accordance with their moral beliefs at a cost to themselves. Half the participants received religious priming prior to the procedure. Intrinsic religiosity predicted decreased moral hypocrisy, but only when religiosity was primed. Findings support Allport's view of intrinsic religiosity, but with an emphasis on cognitive processes in addition to motivational ones.     

Religiosity,subjective well-being,and neuroticism

The objective of the current research was to estimate the relation between religiosity and both subjective well-being (SW-B) and neuroticism (N). A sample (N = 487) of Muslim Kuwaiti undergraduates took part in the study. Their age ranged between 18 and 31 years. They responded to six self-rating scales to assess religiosity, religious belief, physical health, mental health, happiness, and satisfaction with life, as well as the Factorial Arabic Neuroticism Scale (FANS) and the N subscale of the revised NEO. It was found that all the correlations between the six self-rating scales were significant and positive, whereas these rating scales were significantly and negatively correlated with both the FANS and N (NEO) scale. In applying the principle components analysis to the correlation matrix (8 × 8), a high-loaded and bipolar factor was extracted and labelled “Well-being and religiosity versus neuroticism.” The main predictor of religiosity in the stepwise regression was religious belief and satisfaction with life. The present findings are comparable with the wider literature on the association between religion and SW-B among English-speaking participants as well as a Kuwaiti Muslim context. By and large, those who consider themselves as religious were healthier, enjoying SW-B, and obtained lower scores on neuroticism.     

Erosion of Belief and Disbelief: Effects of Religiosity and Negative Affect on Beliefs in the Paranormal and Supernatural

Abstract

The authors investigated the effects of religiosity and negative affect on beliefs in the paranormal and supernatural among 94 undergraduate students enrolled in psychology classes at a small, private U.S. university. They hypothesized that religiosity would predict differential beliefs in the supernatural versus the paranormal but that negative affect would attenuate these beliefs. In addition, the authors predicted that belief in the supernatural and negative affect would interact to predict belief in the paranormal. Overall, the results were consistent with predictions. The religious participants were skeptical of paranormal phenomena but were accepting of supernatural phenomena. In addition, increased reports of negative affect over the preceding year appeared to attenuate belief in the supernatural for the religious participants. By contrast, for the nonreligious participants, increased belief in both the supernatural and paranormal was predicted when reports of negative affect were high. Finally, the interaction of supernatural belief and negative affect significantly predicted belief in the paranormal.     

Frontal brain asymmetry in depression with comorbid anxiety: a neuropsychological investigation

The approach-withdrawal model posits that depression and anxiety are associated with a relative right asymmetry in frontal brain activity. Most studies have tested this model using measures of cortical brain activity such as electroencephalography. However, neuropsychological tasks that differentially use left versus right frontal cortical regions can also be used to test hypotheses from the model. In two independent samples (Study 1 and 2), the present study investigated the performance of currently depressed individuals with or without a comorbid anxiety disorder and healthy controls on neuropsychological tasks tapping primarily left (verbal fluency) or right (design fluency) frontal brain regions. Across both samples, results indicated that comorbid participants performed more poorly than depressed only and control participants on design fluency, while all groups showed equivalent performance on verbal fluency. Moreover, comorbid participants showed "asymmetrical" performance on these two tasks (i.e., poorer design [right frontal] relative to verbal [left frontal] fluency), whereas depressed only and control participants showed approximately symmetrical profiles of performance. Results from these two samples suggest an abnormal frontal asymmetry in neurocognitive performance driven primarily by right frontal dysfunction among anxious-depressed individuals and highlight the importance of considering comorbid anxiety when examining frontal brain functioning in depression.     

Honesty: One Effect of Primed Religious Representations

Most demonstrations of the automatic activation of mental representations and resulting behavioral effects have been conducted in the context of specific stereotypes. The main purpose of these studies was to test whether primed religious representations can have automatic influences on relevant (prosocial) behavior (Study 1) regardless of prior religious belief (Study 2). Study 1 found that participants primed with religious representations (religious words) cheated significantly less on a subsequent task. Study 2 replicated the results of Study 1 with subliminal presentations of religious words and further found that participant's intrinsic religiosity had no influence on rates of cheating with the prime received. These results provide the first known demonstration of religious representations automatically influencing behavior. Implications for the psychology of religion are discussed.     

Scientific faith: Belief in science increases in the face of stress and existential anxiety

Growing evidence indicates that religious belief helps individuals to cope with stress and anxiety. But is this effect specific to supernatural beliefs, or is it a more general function of belief — including belief in science? We developed a measure of belief in science and conducted two experiments in which we manipulated stress and existential anxiety. In Experiment 1, we assessed rowers about to compete (high-stress condition) and rowers at a training session (low-stress condition). As predicted, rowers in the high-stress group reported greater belief in science. In Experiment 2, participants primed with mortality (vs. participants in a control condition) reported greater belief in science. In both experiments, belief in science was negatively correlated with religiosity. Thus, some secular individuals may use science as a form of “faith” that helps them to deal with stressful and anxiety-provoking situations.     

The Existential Function of Intrinsic Religiousness: Moderation of Effects of Priming Religion on Intercultural Tolerance and Afterlife Anxiety

Managing existential concerns is theorized to be a key function of religion. We posit that priming religion should be related to greater existential security for those high in intrinsic religiosity. In Experiment 1, priming religion increased intercultural tolerance among individuals who were highly intrinsically religious but decreased it for those low in intrinsic religiousness. In Experiment 2, intrinsic religiousness again moderated the effects of the prime, suggesting that priming religion resulted in attenuated afterlife anxiety for intrinsically religious individuals but greater anxiety for individuals low in intrinsic religiousness. Religious reminders appeared to provide existential security—evidenced by tolerance and reduced death anxiety—only to those high in intrinsic religiousness and can be threatening to those low in intrinsic religiousness. Existential outcomes are a specific case in which intrinsic religiousness can moderate the effects of religious primes, suggesting that religion plays a different existential role for different people.     

Religious upbringing and current religiosity in Spanish nursing and medicine students

The influence of religious education in the family upon current spiritual and religious tendencies was assessed in a sample of 599 Spanish nurse and medicine students using a religiosity scale and answers to a series of belief/disbelief statements. Results showed that nursing and medicine students were equally low-religious, with no differences in religiosity total scores between participants coming from religious families; however, medical students coming from nonreligious families showed higher religiousness than the corresponding nursing trainees. This distinction appeared both across religiosity items and in a variety of responses to belief/disbelief of Christian/secular assertions. Regression analysis showed that religious family background was a consistent predictor of religious beliefs at young adulthood, and its influence was higher for medical students. In addition to establish religious upbringing as an important factor modulating enduring religiosity, these findings provide distinctions between nurse and medical trainees, and reproduce, in a Spanish mainly catholic sample, the structure of religiosity factors previously found on North American mainline protestants.     

Shifting foundations: religious belief change and adjustment in college students

In a sample of 154 college students, prevalence of religious belief change and its relationship to religiosity and coping variables were examined twice over the course of one month. Students who reported belief change (62%) scored higher than those who did not on measures of religiosity and fared worse on adjustment measures. Significant differences in coping strategies were noted, with the change group using more religious coping and alcohol and drugs to cope. Within the change group, a higher degree of change was related to higher levels of religiousness and religious coping, and poorer adjustment at baseline and follow-up.     

Exploring the Enigmatic Link between Religion and Anti‐Black Attitudes

This review explores social psychological perspectives on the complex relationship between religion and anti‐Black prejudice in the United States. We examine the different ways in which religiosity has been conceptualized by behavioral scientists. We consider the methodological limitations of previous research, as well as how the advent of priming research introduces new empirical questions regarding religiosity and anti‐Black prejudice, such as whether activation of different religious conceptions (e.g., God versus religion) or priming via different types of stimuli (e.g., words versus images) produces different outcomes. Finally, we discuss the lack of diverse samples in the present literature and highlight the need for additional research with Black American respondents. Conclusions consider the real world implications of links between religion and anti‐Blackness for both White individuals (e.g., intergroup relations) and Black individuals (e.g., psychological functioning).     

Assessing executive abilities following acute stroke with the trail making test and digit span

The Trail Making Test and Digit Span are neuropsychological tests widely used to assess executive abilities following stroke. The Trails B and Digits Backward conditions of these tests are thought to be more sensitive to executive impairment related to frontal lobe dysfunction than the Trails A and Digits Forward conditions. Trails B and Digits Backward are also thought to be more sensitive to brain damage in general. Data from the Stroke and Lesion Registry maintained by the Washington University Cognitive Rehabilitation Research Group were analyzed to compare the effects of frontal versus nonfrontal strokes and to assess the effects of stroke severity. Results showed that the performance of patients with frontal and nonfrontal strokes was comparable in each condition of both the Trail Making Test and Digit Span, providing no support for the widely held belief that Trails B and Digits Backward are more sensitive to frontal lobe damage. Further, Trails A was as strongly correlated with stroke severity as Trails B, whereas Digits Backward was more strongly correlated with stroke severity than Digits Forward. Overall, the Trail Making Test and Digit Span are sensitive to brain damage but do not differentiate between patients with frontal versus nonfrontal stroke.