Development and control of licking in the guinea pig (Cavia porcellus)

Guinea pigs were taught to lick an electronic lickometer by successive approximations brought about by a gradually receding lickerandum-liquid feeder mounted in their home cage. All Ss learned to lick and obtain their total liquid intake by tongue licking. An optimum deprivation schedule was determined, and the response was brought under schedule control comparable to that of the rat.     

A common auditory-visual space” Evidence for its reality

This experiment compares two hypotheses concerning the relation between auditory anti, visual direction. The first, the “common space” hypothesis, is that both auditory and visual direction are represented on a single underlying direction dimension, so that comparisons between auditory and visual direction may be made directly. The second, the “disjunct space” hypothesis, is that there are two distinct internal dimensions, one for auditory direction and one for visual direction, and that comparison between auditory and visual direction involves a translation between these two dimensions. Both these hypotheses are explicated, using a signal detection theory framework, and evidence is provided for the common space hypothesis.     

Religion and Subjective Well-Being: Western and Eastern Religious Groups Achieved Subjective Well-Being in Different Ways

Culture can moderate which variables most influence subjective well-being (SWB). Because religion can be conceptualized as culture, religious differences can be considered cultural differences. However, there have been few studies comparing how different religious groups evaluate SWB at any given time. This study is among the first to investigate this issue. The present study compared Buddhists, Taoists, Christians, and atheists. In addition to demographic items, 451 Chinese adults completed Chinese version of the Socially Oriented Cultural Conception of SWB Scale. Religious belief was distributed as follows: 10 % Christian, 20 % Buddhist, 25 % Taoist, and 43 % atheists. As predicted, the socially oriented cultural conception of SWB was found to be highest among Buddhists, followed in order by Taoists, atheists, and Christians. It was concluded that the various religious groups achieved SWB in different ways.     

What Remains of the Fundamentum Inconcussum in Light of the Modern Sciences of Man?

Transcendental conceptions of subjectivity, beginning with Descartes and including Kant, Fichte, and Husserl as well as neo-transcendental accounts of the 20th century, try to explicate a subject’s subjectivity as a necessary condition for all theoretical and practical validity claims. According to this conception, only this subject-theoretical presupposition allows for an adequate foundation of terms of authorship of action (autonomy) and self-determination. However, the conceptual self-explication of this position faces some inherent difficulties, which has repeatedly been pointed out even by representatives of this school of thought themselves. Moreover, it seems as if the constitutional achievements of transcendental philosophy are increasingly being detached from philosophy: due to the development of the modern sciences of man, they are step by step conceived as objects of empirical research. This paper looks critically into this thesis of detachment.     

Religious identification and interreligious contact in Indonesia and the Philippines: Testing the mediating roles of perceived group threat and social dominance orientation and the moderating role of context

This study integrates three theoretical perspectives provided by social identity theory, realistic group conflict theory, and social dominance theory to examine the relationship between religious identification and interreligious contact. It relies on a unique dataset collected among Christian and Muslim students in ethnically and religiously diverse regions of Indonesia and the Philippines, where social cleavages occur along religious lines. Religious identification directly predicts a higher quality of interreligious contact, whereas it indirectly predicts a lower quantity and quality of contact, mediated by higher perception of group threat, and a higher quality of contact, mediated by lower social dominance orientation. Furthermore, these direct and indirect relationships are moderated by religious group membership and relative group size. We conclude that religious identification functions as a ‘double‐edged sword’ predicting both higher quality and lower quantity and quality of interreligious contact through various pathways and with a varying strength depending on intergroup context.