Social anxiety in children: social skills deficit, or cognitive distortion?

BACKGROUND: Treatments for childhood social anxiety have traditionally employed social skills training, based on the assumption that effected children have social skills deficits. Recent conceptualisations of social anxiety in adults have questioned this assumption, and have suggested that socially anxious individuals merely believe that they have skill deficits. A recent study using children provided preliminary confirmation of this for younger populations, and also suggested that beliefs about appearing nervous are of particular importance. METHODS: Two groups of children, aged 10-11 years (analogue high social anxiety/low social anxiety), participated in a conversation with an unfamiliar adult. They then rated their performance in a number of domains, after which independent observers also rated their performances. RESULTS: Independent observers were unable to distinguish between the low and high social anxiety groups. However, high socially anxious children rated themselves as appearing significantly less skilled than their low socially anxious counterparts. Notably, high socially anxious children rated themselves particularly poorly in terms of how nervous they looked. CONCLUSIONS: Socially anxious children may not necessarily display social skill deficits. However, they may believe that they appear nervous during social encounters. Clinicians should consider using CBT techniques to address these concerns, rather than relying on social skill remediation.     

Can mirroring reveal image distortion? Illusory distortion induced by mirroring

Artists claim that they can find unwanted distortions in their works easily by checking mirror images, suggesting that our sensitivity to distortion is different between normal and mirror images. In this study, participants observed distorted faces in which the left eye was displaced vertically, and judged which of the eyes was higher in both normal and mirror images. The results suggest that mirroring changed the perceptual definition of distortion, rather than sensitivity to it. It is concluded that the distortions that were detected in the mirror images were illusory distortions induced by mirroring. A similar effect was also observed when the images were tilted by 45° clockwise or counterclockwise.     

Passion or Perjury: Center or Circumference?

Are all transcendental claims a lost cause because they can have no objective empirical truth? Or does the transcendent still move among us as immanent, and, if so, how so? The question of ultimacy and the validity of the symbolic is considered through the views of Paul Ricoeur and Carl Jung.     

Does representational momentum reflect a distortion of the length or the endpoint of a trajectory?

Observers viewed a moving target, and after the target vanished, indicated either the initial position or the final position of the target. In Experiment 1, an auditory tone cued observers to indicate either the initial position or the final position; in Experiment 2, different groups of observers indicated the initial position or the final position. Judgments of the initial position were displaced backward in the direction opposite to motion, and judgments of the final position were displaced forward in the direction of motion. The data suggest that the remembered trajectory is longer than the actual trajectory, and the displacement pattern is not consistent with the hypothesis that representational momentum results from a distortion of memory for the location of a trajectory.     

Gurus and Devotees: Guides or Gods? Pathology or Faith?

This research investigated whether individuals who were members of a religious group in which they participated in a guru-devotee relationship differ in particular psychological and developmental ways (the need to be mirrored, the need to idealize, and retrospective perceptions of styles of having been parented) from individuals who were members of other groups, religious or non-religious. One hundred and eight subjects were drawn from three groups: (a) a Hindu based guru-devotee group, (b) a Unitarian Universalist Church with a non-hierarchical polity, and (c) a non-religious group, a computer company. Subjects were men and women ranging in age from 23 to 83. Each completed the Goal Instability and Superiority Scales (GIS) the Parental Authority Questionnaire (PAQ) and a demographics questionnaire. Results demonstrated no statistically significant differences among the groups on the measures of idealizing, mirroring, and perceived styles of having been parented, thus challenging the conventionally held belief that guru-devotee involvement is indicative of pathology. Private practice in     

Theology: Reduction or Autonomy?

Issues of the nature and task of theology remain important to the science-theology dialogue. This paper lays out a framework for understanding the nature of theology in relation to the other sciences. In particular, I argue that the primary question remains one of autonomy and reduction. If theology is a genuine academic discipline, then it should be an autonomous field with its own subject matter and norms. Wolfhart Pannenberg argues that theology is the science of God, but I suggest that theology be more broadly understood as the science of meaning. If we recognize this, the modes of interaction between theology and the other sciences becomes clearer.     

Envy: One or many?

This paper reports conceptual and clinical research about envy. It consists of an examination and comparison of Klein's points of view of 1952, where the feeling of exclusion from the envious object is stressed, and of 1957, based on the split death instinct that is projected onto the envied object. These two approaches are contrasted with the point of view of the author, where envy is understood as the result of a particular kind of object relation, in which the subject registers an asymmetry with its peer, that he considers unfair, due to the biased action of an idealized omnipotent object, on whom the subject depends and that gives to the envied one, and deceives the envious one, leading to experiencing a compound of emotions: hatred, love, sense of unfairness, wish of revenge, helplessness and incapacity of the subject to provide for himself. The mental state just described emerges from clinical observations, and is illustrated with the passage from the Bible where Abel, the envied one, is killed by Cain, the envious one, showing their relationship with Jehovah, biased in his preferences, a situation designated by the author as 'Cain's complex'. In this paper some considerations are also made concerning the modalities of envy: penis envy in women, the relationship between envy and narcissism, the difference between envy and jealousy, and the interpretative handling of envy. To answer the question posed in the title, the conclusion is that envy presents a central nucleus with different elaborative branches.     

Presentism: Foreigner-Friendly or Xenophobic?

I argue that, for all we know, there are perfectly ordinary actual entities that are temporal in the usual sense and yet never present, past, or future. This epistemic fact requires us to modify the theses of presentism and eternalism. More importantly, it generates three new and quite serious objections to presentism, which I formulate and partially evaluate in this paper.     

Medicine: business or profession?

As professionals, doctors have a contractual relationship with society that trains them and confers on them exclusive power to practice medical care. In the contract, power and responsibility should be balanced. When the power is conferred by society to a profession, the profession should take responsibility for society, including the provision of high quality services, and maintain high standard principled conduct and integrity.     

Ecology: Religious or Secular?

‘Ecology: religious or secular?’ addresses the issue of the relation between ecology and the idea of God. ‘Social’ interpretations of ecology seem to fit with traditional Christian models, such as stewardship, for grasping the relation between humanity and nature. ‘Deep’ interpretations of ecology, in which nature is understood to encompass humanity, appear, by contrast, less amenable to assimilation by Christianity. The choice – for so it is often presented – between ‘deep’ and ‘social’ forms of ecology is thus a test case for Christianity. Does the Christian theologian opt for ‘social’ ecology because it best addresses the issue of human embeddedness in nature or because it fits better with prior metaphysical commitments? This article argues that the only way such a dilemma can be addressed theologically is by thinking through at a fundamental level the character of God’s relation to the world. An enquiry in philosophical theology, through the consideration of the concept of divine simplicity, it is argued, suggests that Christianity is not condemned to ‘religious’ readings of ecology. That is, Christianity is not obliged to select evidence based on criteria derived from prior theological commitments (e.g. to the model of stewardship). Instead, beginning in the concept of God enables a truly ‘secular’ enquiry which acknowledges a wide range of evidence of our materiality. Indeed, such a ‘secular’ enquiry can only be established by reference to the idea of God.     

Holism: Revolution or reminder?

Conclusion Among the four propositions considered in this paper, we have found two which can contribute to a holistic environmental ethic: individuals acquire some of their value through participating in communities, including biotic communities, and wholes, including biotic communities, can have values which are not the sum of the values of the individuals composing them. However, accepting these propositions does not represent a revolutionary break distinguishing holism from traditional value theories or ethics. On the other hand, the holistic propositions we considered which would clearly differentiate holism from (at least some) traditional value theories and ethics are unacceptable. Consequently, if the propositions we have discussed fairly represent what goes under the name of holism, then rather than being a new kind of ethic, a viable ethical holism will make its contribution by emphasizing the communal elements of traditional ethics which have sometimes been neglected in glorifications of the individual. This would not be an inconsiderable contribution, philosophically, socially, or environmentally.     

Lying: Knowledge or belief?

Philosophical Studies - A new definition of lying is gaining traction, according to which you lie only if you say what you know to be false. Drawing inspiration from “New Evil Demon”...     

Minds: extended or scaffolded?

This paper discusses two perspectives, each of which recognises the importance of environmental resources in enhancing and amplifying our cognitive capacity. One is the Clark–Chalmers model, extended further by Clark and others. The other derives from niche construction models of evolution, models which emphasise the role of active agency in enhancing the adaptive fit between agent and world. In the human case, much niche construction is epistemic: making cognitive tools and assembling other informational resources that support and scaffold intelligent action. I shall argue that extended mind cases are limiting cases of environmental scaffolding, and while the extended mind picture is not false, the niche construction model is a more helpful framework for understanding human action.     

APGA: cherish or perish?

APGA is believed to be in such a serious crisis that extensive reorganization and revitalization is required. While members share a fundamental concern for promoting positive human development, their diverse functions, settings, and backgrounds have created frustration and divisiveness. In this article I have outlined an approach to reorganization that speaks to both the common and the unique concerns of those involved in human development services. I have written this article at the editor's invitation. Its content is highly influenced by my experience as a member of APGA's Commission on Purposes, Functions, and Operations, but in no way should it be construed as a report of the Commission. Although I have borrowed extensively from the insight and wisdom of the other Commission members, the article's shortcomings are exclusively mine