Language specific prosodic preferences during the first half year of life: Evidence from German and French infants

There is converging evidence that infants are sensitive to prosodic cues from birth onwards and use this kind of information in their earliest steps into the acquisition of words and syntactic regularities of their target language. Regarding word segmentation, it has been found that English-learning infants segment trochaic words by 7.5 months of age, and iambic words only by 10.5 months of age [Jusczyk, P. W., Houston, D. M., & Newsome, M. (1999). The beginnings of word segmentation in English-learning infants. Cognitive Psychology, 39, 159–207]. The question remains how to interpret this finding in relation to results showing that English-learning infants develop a preference for trochaic over iambic words between 6 and 9 months of age [Jusczyk, P. W., Cutler, A., & Redanz, N. (1993). Preference for the predominant stress patterns of English words. Child Development, 64, 675–687]. In the following, we report the results of four experiments using the headturn preference procedure (HPP) to explore the trochaic bias issue in German- and French-learning infants. For German, a trochaic preference was found at 6 but not at 4 months, suggesting an emergence of this preference between both ages (Experiments 1 and 2). For French, 6-month-old infants did not show a preference for either stress pattern (Experiment 3) while they were found to discriminate between the two stress patterns (Experiment 4). Our findings are the first to demonstrate that the trochaic bias is acquired by 6 months of age, is language specific and can be predicted by the rhythmic properties of the language in acquisition. We discuss the implications of this very early acquisition for our understanding of the emergence of segmentation abilities.     

No evidence for object alternation impairment in obsessive-compulsive disorder (OCD)

Recent neuroimaging studies have consistently ascribed the orbito-frontal cortex (OFC) a pivotal role in the pathogenesis of obsessive-compulsive disorder (OCD). Cognitive tests presumed sensitive to this region, such as the Object Alternation Task (OAT), are considered important tools to verify this assumption and to investigate the impact of cortical dysfunction on behavior. The aim of the present study was to assess if patients with OCD show enhanced perseveration errors on the OAT relative to healthy controls taking into account several potential moderators, especially comorbid depression and OCD subtype. Thirty-five OCD patients and 18 healthy controls underwent the OAT as well as the Trail-Making Tests (TMT) A and B. In line with prior studies, OCD patients were slowed on both TMT tasks. In contrast, samples performed similarly on the OAT. While the latter finding does not invalidate the assumption that the OFC is affected in OCD, dysfunctions involving this region may be more subtle than often claimed and likely encompass only a small subset of functional domains hosted in the OFC.     

New Testament studies in the 20th century

Considered diachronically, NT studies in the twentieth century is a story of vigorous scholarship. Especially after World War II, there is increasing diversification in approach and in the makeup of scholars, with a noticeable shift of centre to English-speaking settings (especially North America), and greater involvement of Roman Catholic, Evangelical, and Jewish scholars, a growing prominence of women, and a proliferation of approaches.     

Mizuko kuyō in the abortion cultural wars: The rhetorical appropriation of Japanese Buddhism by non-Buddhist Americans

Mizuko kuyō, the popular Japanese Buddhist memorial service for aborted fetuses, has been increasingly appropriated by both sides of the contentious American abortion debate. In the wake of exposure to the idea of mizuko kuyō, both pro-life and pro-choice Buddhist appropriators resort to discussions of the ritual because they feel it helps them strengthen the weaknesses of their own sides and undermine the positions of their opponents. Pro-life Americans use mizuko kuyō to prove that they care about women, not just fetuses, and that their convictions do not arise simply out of private religious feelings but objective psychological and medical facts. Pro-choice Americans, on the other hand, use mizuko kuyō to demonstrate that they care about families and children, not just women, and that they are sensitive not only to the secular but also the religious aspects of life and abortion. In the process, pro-life Christians, who seem to be primarily motivated by their exclusivist and authoritarian Biblical convictions, turn for support to a non-theistic religion they otherwise oppose; pro-choice feminists, who seem to have chiefly secular reasons for supporting abortion rights, turn for support to a supernatural entity and his retinue of angry fetal ghosts.     

Richard Rorty and the pragmatic turn in the study of religion

Recent interest in the pragmatic tradition draws much of its impetus from the work of Richard Rorty and his critics. This paper argues that Rorty's late interest in religion derives from his abiding interests in American liberalism and not specifically from his Pragmatism. Students of religion, however, have much to learn from the pragmatic tradition and over the last 25 years work by Wayne Proudfoot, Jeffrey Stout, and others has been important in establishing a pluralist approach to the study of religion that avoids the pitfalls of foundationalism, essentialism, and dogmatism in understanding religion and religious phenomena. The continued pursuit of this approach, the essay concludes, will help students of religion avoid unnecessary worries about theories and methods.     

When cognitive scientists become religious, science is in trouble: On neurotheology from a philosophy of science perspective

Since the 1990s medical technology has afforded exciting possibilities for studying the brain. Together with knowledge accrued through psychology and psychiatry, it has set the stage for pioneering research and stimulated disciplines such as Social Neuroscience, the Cognitive Science of Religion, Cognitive Anthropology, and Cognitive Archaeology. Another discipline has arisen, Neurotheology, which is interested in the brain and religious experience. Early proponents such as d'Aquili and Newberg had a religious agenda in their work. Others, such as members of Transcendental Meditation, have used experimental and brain studies to legitimate religious agendas. Experiential shamanists have embarked on a similar legitimation process. The differences between science and therapy and spirituality have been blurred or denied. Neurotheological attempts to discover areas of the brain responsible for religious experiences have led to untenable results. The fact that such research has passed the peer review process of leading psychological, psychiatric, and neurological journals is perhaps more indicative of the pervasiveness of religiosity throughout American society than of objective brain science. This essay argues that neurotheology is an example of the struggle between confessional and critical approaches to the study of religion. The main difference is that the battlefield of this struggle is the brain.     

In the Eyes of the Beholder: Personality and the Perception of Leadership1

This series of studies focuses on the extent to which the personality of followers is related to their perception of transformational leadership. Followers from 3 different companies and students from a Dutch university were questioned on their personality characteristics and their perception of a described leader (students) or the perception of their actual leader (employees). Although the results differ for the different samples, we found a relationship between followers' personality and the perception of transformational leadership for all of the different samples. The different relationship that we found may hint to the impact of context on the relationship between personality and the perception of leadership. In the discussion, we explain our results in light of these different contexts.