Parental Social Bonds and Adolescents’ Convictions

Social control theory suggests that adolescents are more likely to deviate when their parental bonds are weak or broken. However, are strong bonds to unconventional parents also a protective factor, or do they increase the risk of delinquency? There is almost no empirical evidence on this puzzle. Combining Danish survey and register data (N = 2,677), this study uses fixed effects linear regressions and finds that parental convictions do not moderate the effect of strong parental social bonds. Rather, the main result shows that indirect supervision (mother knowing the adolescent’s friends) reduces the risk of child conviction, irrespective of maternal conviction.     

The long‐term effects of institutional rearing,foster care intervention and disruptions in care on brain electrical activity in adolescence

Exposure to early psychosocial deprivation as a result of institutional care disrupts typical brain development. The Bucharest Early Intervention Project (BEIP) is the first longitudinal study to investigate the neurodevelopment of institutionalized infants randomized to a foster care (FCG) intervention versus care as usual (CAUG). Here, we present findings from a follow‐up assessment of brain electrical activity as indexed by resting EEG at age 16 years. In addition, we examined the effects of disruption of foster care placement (e.g. the number of moves among foster care placements) on brain electrical activity. Resting‐state EEG was collected from 48 CAUG, 46 FCG and 48 never institutionalized (NIG) control participants. Absolute (µV²) and relative (proportion) power were computed from eyes closed, resting EEG data for theta, alpha and beta frequency bands. The CAUG displayed higher relative theta and lower relative alpha power compared to the FCG at 16 years of age. The FCG showed brain activity comparable to the NIG. The results further showed that disruptions following the original foster care placement had an adverse effect on brain electrical activity. Within the foster care group, there were no effects of age of placement on EEG power. Placement of children who have experienced early institutional rearing into stable foster care settings ensure long‐term improvement in brain functioning.     

The Spirit‐led Church

We live in a world where technology is radically changing the way we live. The rapid development in the fields of science, especially artificial intelligence, cloning, and stem cell technology, is making our lives more convenient; however, it is also giving rise to a plethora of new ethical issues. Further, weakening of organized religions, moral depravity, and loss of societal values are making society more complex and vulnerable. In such a context, what would be the mission of the church in the contemporary world? How can the church help those who are seeking to know the meaning of their lives? Christians believe that the Holy Spirit is the protagonist in the life of the church. How can the church be truly Spirit led in fulfilling its mission in the world? This article focuses mainly on the mission of the Catholic Church in the contemporary world. The main sources of the study are the documents of the Second Vatican Council, church documents, especially on mission, and views of experts in missiology.     

The Catholic Church’s Mission with the Marginalized

The Catholic Church’s primary mission is to spread the kingdom of God. In the broader sense, the kingdom of God means the reign of righteousness, justice, and peace. However, widespread social, political, and economic inequity tramples the rights of the weak. The church wields tremendous power and influence in the world. However, at times it has failed miserably to protect the weakest. The various scandals within the church call for thorough introspection and repentance. Church authorities need to alter power structures radically to empower the poor and the marginalized. In this paper, I shall refer to Pope Francis’s Apostolic Exhortation Evangelii gaudium to propose concrete steps the church could take to reach out to the marginalized, heal their wounds, and collaborate with them to spread the kingdom of righteousness, justice, and peace in this world. Apart from Evangelii gaudium, I shall also refer to the documents on the social teachings of the Catholic Church and the views of experts in this field.     

Experience And The Active Mind

This paper investigates a new species ofskeptical reasoning about visual experience that takesits start from developments in perceptual science(especially recent work on change blindness andinattentional blindness). According to thisskepticism, the impression of visual awareness of theenvironment in full detail and high resolution isillusory. I argue that the new skepticism depends onmisguided assumptions about the character ofperceptual experience, about whether perceptualexperiences are 'internal' states, and about how bestto understand the relationship between a person's oranimal's perceptual capacities and the brain-level orneural processes on which they depend. I propose aconception of perceptual experience as a form ofskillful engagement with the environment on the partof the whole person or animal.     

What it is like to see: A sensorimotor theory of perceptual experience

The paper proposes a way of bridging the gapbetween physical processes in the brain and the 'felt'aspect of sensory experience. The approach is based onthe idea that experience is not generated by brainprocesses themselves, but rather is constituted by theway these brain processes enable a particular form of'give-and-take' between the perceiver and theenvironment. From this starting-point we are able tocharacterize the phenomenological differences betweenthe different sensory modalities in a more principledway than has been done in the past. We are also ableto approach the issues of visual awareness andconsciousness in a satisfactory way. Finally weconsider a number of testable empirical consequences,one of which is the striking prediction of thephenomenon of 'change blindness'.     

Responses to Persons with AIDS: Fear of Contagion or Stigma?1

Recently it has been argued that responses to persons with Acquired Immune Deficiency Syndrome (AIDS) are more a function of the association of AIDS with homosexuality than they are concerns about contagion. This research provided a further test of these arguments using an experimental design in which the target disease's contagiousness and association with homosexuality were manipulated. The results indicated that willingness to interact with a disease victim was strongly related to the contagiousness of the disease but only weakly related to its association with homosexuality. These findings are in line with recent research on lay conceptions of physical illness and argue that avoidance of disease victims, including persons with AIDS, primarily reflects concerns over contracting the disease. The implications of these findings for lay illness conceptions and how lay people respond to disease victims are discussed.