Beyond Fear Emotional Memory Mechanisms in the Human Brain

ABSTRACT— Neurobiological accounts of emotional memory have been derived largely from animal models investigating the encoding and retention of memories for events that signal threat. This literature has implicated the amygdala, a structure in the brain's temporal lobe, in the learning and consolidation of fear memories. Its role in fear conditioning has been confirmed, but the human amygdala also interacts with cortical regions to mediate other aspects of emotional memory. These include the encoding and consolidation of pleasant and unpleasant arousing events into long-term memory, the narrowing of focus on central emotional information, the retrieval of prior emotional events and contexts, and the subjective experience of recollection and emotional intensity during retrieval. Along with other mechanisms that do not involve the amygdala, these functions ensure that significant life events leave a lasting impression in memory.     

Is It Possible and Sometimes Desirable for States to Forgive?

After discussing at some length the nature of interpersonal forgiveness and its relation to punishment, the author addresses the main question of the essay: are states the sorts of entities that can forgive; and if they are, is it sometimes desirable that they forgive? The author argues that states can forgive and very often do; and that sometimes it is desirable that they do so. The essay closes by considering the complexities that arise when the state wants to forgive but the victim does not, and conversely.     

The Sacrifice of Silence: Fear and Trembling and the Secret of Faith

This article examines the important hermeneutical and theological relation between silence and sacrifice in Søren Kierkegaard's (1813–55) divisively enigmatic Fear and Trembling. I contend that this relation becomes clearest when the silence of Abraham is explicated in relation to his esoteric proclamation that ‘God himself will provide a lamb for the burnt offering’. In Abraham's reply to Isaac, the secret of Abraham's faith is concomitantly revealed (as a trust in the notion that ‘with God all things are possible’) and concealed (as a paradoxically ‘impossible’ possibility which cannot be adequately conveyed to ‘the other’). This thereby proposes a qualitative distinction between Abraham's reverent silence before God and his aporetic silence before the other.     

Seeing Me,Being Me,Becoming the Me I Want to Be

This article summarizes pertinent research on women's adult development and Dream formation, then examines the Dreams of six female psychotherapists in their thirties. Evidence of how these women's Dreams guided their adult professional and personal development is discussed and compared. Finally, recommendations are made for educational and counseling institutions in order that they may more effectively facilitate the articulation and constructive use of women's adult Dreams in their professional and personal lives.     

On Brain, Soul, Self, and Freedom: An Essay in Bridging Neuroscience and Faith

The article begins at the intellectual fissure between many statements coming from neuroscience and the language of faith and theology. First I show that some conclusions drawn from neuroscientific research are not as firm as they seem: neuroscientific data leave room for the interpretation that mind matters. I then take a philosophical‐theological look at the notions of soul, self, and freedom, also in the light of modern scientific research (self‐organization, neuronal networks), and present a view in which these theologically important notions are seen in relation both to matter (brain) and to God. I show that religious insights expressed with soul and free will bear a remarkable resemblance to certain insights from neuroscience and the science of complex, self‐organizing systems, including emphasis on corporeality and emphasis on organization as a form of that corporeality, and that they also show an interesting parallel — albeit described in different terms — concerning the crucial role of a valuation principle that generates attraction. With that, the common‐sense idea that freedom simply is the same as indeterminism is refuted: freedom primarily means self‐determination. I bring to the fore that the self is not a static thing but a “longing.” Such longing springs from something, and it is the relationship to this source that constitutes the self. The main concern is to point out the crucial role of attraction with respect to being and to life, and to draw attention not only to the astonishing parallel on this point between Thomas Aquinas and Alfred North Whitehead but also to a surprising — albeit more implicit — analogy between these philosophical‐theological views and scientific theories of self‐organization (such as those concerning neuronal networks). In short, being attracted toward what appears as “good” is what constitutes us as selves and what thereby signifies the primary meaning of our freedom.     

Why It Can't Happen to Me: The Base Rate Matters,But Overestimating Skill Leads to Underestimating Risk1

Undergraduates (N = 330) estimated their risk for aversive events (e.g., motor vehicle accident), in which we varied personal control (e.g., driver = self or other) and bogus base rates (high vs. low). Base rate data influenced risk estimates, but people underestimated their risk if they were the agent (e.g., the driver) rather than if another person was the agent. Justifications for estimates suggested that the base rate was perceived to be the risk for the average person. Most people then adjusted their estimates for a negative outcome downward because they believed that they were better than average on a skill (e.g., driving skill) that was perceived to be causally related to the event.     

It Won't Happen to Me: An Investigation of Optimism Bias in Occupational Health and Safety

Optimism bias is the tendency to think that negative events are less likely to happen to oneself than to one's peers. Optimism bias concerning occupational health and safety (OHS) hazards was assessed in 105 postgraduate students and university employees. Significant levels of optimism bias were found for several events (e.g., suffering/causing injury). Though optimism bias was not related to perceived controllability, administration of OHS by management may explain why this observation differs from findings in other domains. While further study is required, the present study demonstrates that people tend to think hazardous events at work are less likely to happen to themselves compared to others doing the same job, which has important implications for management of safety at work.     

道德信仰危机的成因及其克服

道德信仰是对道德的终极关怀,是理性的非理性存在方式,是人的精神支柱。道德理想主义,制度安排不尽合理,市场经济负面效应以及社会主义低谷是道德信仰危机的重要根源。发展经济,加强制度伦理建设,强化规则意识等克服道德信仰危机的主要措施。     

Demystifying Intuition: What It Is,What It Does,and How It Does It

Definitions of intuition are discussed and two working definitions are proposed. This is followed by a list of eight unresolved problems concerning intuition. It is suggested that all of these problems can be resolved by cognitive-experiential self-theory (CEST), a dual-process theory of personality according to which people process information with two systems, an experiential/intuitive system that is an associative learning system that humans share with other animals and a uniquely human verbal reasoning system. Intuition is considered to be a subsystem of the experiential/ intuitive system that operates by exactly the same principles and attributes but has narrower boundary conditions. The next section includes a presentation of the most relevant aspects of CEST with an emphasis on the operating rules and attributes of the experiential/intuitive system. This is followed by demonstrating how the operation of the experiential/intuitive system can resolve each of the unresolved problems concerning intuition. The article closes with a comparison of the advantages and disadvantages of the experiential/intuitive and rational/analytic systems. It is concluded that neither system is generally superior to the other, as each has important advantages and disadvantages.     

The Undiscovered Mind: How the Human Brain Defies Replication, Medication, and Explanation

In The End of Science, I argued that particle physics, cosmology, evolutionary biology, and other fields of pure science have entered an era of diminishing returns (Horgan, 1997). Although scientists will continue refining and extending current theories and applying their knowledge in the realms of technology and medicine, they may never again achieve insights into nature as profound as quantum mechanics, relativity theory, the big bang theory, natural selection, and DNA-based genetics. One reasonable objection to the book was that mind-related research, of all current scientific enterprises, has the most revolutionary potential, and it deserves a more thorough treatment than it received in The End of Science. I responded to this objection by writing a book that focused on "mind-science"(Horgan, 1999). The Undiscovered Mind considered not only the debate over consciousness, which was the primary focus of The End of Science; it also reviewed the record of fields such as clinical psychology, psychiatry, behavioral genetics, evolutionary psychology, artificial intelligence, and neuroscience. I contended that there has been little progress in understanding the mind, replicating its properties, or treating its disorders—especially compared with the extravagant claims made by proponents of certain approaches. In this article, I summarize some of my book's main points.     

Sometimes,often, and always: Exploring the vague meanings of frequency expressions

The article describes a general two-step procedure for the numerical translation of vague linguistic terms (LTs). The suggested procedure consists of empirical and model components, including (1) participants’ estimates of numerical values corresponding to verbal terms and (2) modeling of the empirical data using fuzzy membership functions (MFs), respectively. The procedure is outlined in two studies for data from N = 89 and N = 109 participants, who were asked to estimate numbers corresponding to 11 verbal frequency expressions (e.g., sometimes). Positions and shapes of the resulting MFs varied considerably in symmetry, vagueness, and overlap and are indicative of the different meanings of the vague frequency expressions. Words were not distributed equidistantly across the numerical scale. This has important implications for the many questionnaires that use verbal rating scales, which consist of frequency expressions and operate on the premise of equidistance. These results are discussed for an exemplar questionnaire (COPSOQ). Furthermore, the variation of the number of prompted LTs (5 vs. 11) showed no influence on the words’ interpretations.