Persons and Substances

I have argued elsewhere that the psychological criterion of personalidentity entails that a person is not an object, but a series ofpsychological events. As this is somewhat counter-intuitive,I consider whether the psychological theorist can argue that a person, while not a substance, exists in a way that is akin to theway that substances exist. I develop ten criteria that such a`quasi-substance' should meet, and I argue that a reasonablecase can be made to show that the psychological theorist's conception of a person meets these criteria.     

Conceptualizing ‘social capital’ for health promotion in small local communities: a micro‐qualitative study

This paper reports on a micro‐qualitative case study of peoples' experiences of local community life in a south‐east English town. This material is used as the basis for a critical discussion of the suitability of Putnam's notion of social capital as a conceptual tool for the design and evaluation of ‘community strengthening’ policies and interventions. The study was motivated by a concern that too much debate about social capital has been conducted by academics and policy‐makers in a top‐down manner, with inadequate attention to the realities of life in the local communities that they refer to. Three‐hour semi‐structured interviews were conducted with 37 residents in two less affluent wards in our town of interest. Informants—half men and half women, and spread across the 15–75 age group—were encouraged to talk about their personal experiences of local community life. Interview findings are presented within the ‘norm’ categories of trust, neighbourliness and reciprocal help and support, and the ‘network’ categories of participation in informal networks, voluntary groupings and community activist groupings. Our case study points to a number of ways in which Putnam's concept needs to be refined if it is to inform ‘community strengthening’ policies and interventions in England. Far more notice needs to be taken of the role played by informal networks of friends and neighbours in the construction of local community life. Attention also needs to be given to the complex and shifting geographical spread of peoples' significant social networks. Putnam's conceptualization of cohesive local communities and his unitary notions of trust and local identity may also be unduly essentialist. In our particular communities of interest, they failed to capture the fluidity of local community norms and networks in a rapidly changing society. They also failed to do justice to the extent to which social distinctions—such as age, gender, ethnicity and housing tenure—shape and constrain the way in which people create, sustain and access social capital. Copyright © 2001 John Wiley & Sons, Ltd.     

Attributing “Third World Poverty” in Australia and Malawi: A Case of Donor Bias?1

Causal attributions for poverty in the developing world were examined from the perspectives of “actors” living in a “developing country” (Malawi) and “observers” living in a “developed country” (Australia). Ninety‐eight Malawian and 100 Australian weekend shoppers responded to the Causes of Third World Poverty Questionnaire (CTWPQ) and the Just World Scale (JWS), with Australian participants also providing information about their frequency of donating to foreign‐aid charities. Consistent with the actor–observer bias, Australians were more likely than were Malawians to attribute poverty to dispositional characteristics of the poor, rather than to situational factors. Among the Australians, situational attributions were in turn associated with frequency of donation behavior. The finding of a donor bias in this sample has important implications for the social marketing of foreign aid to Western donor publics.     

Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

The Relationship Between Dissociation and Religiosity: An Empirical Evaluation of Schumaker's Theory

Dissociation can be broadly understood as alterations in consciousness where integrated processing of psychological and/or sensory information is disrupted. Following Schumaker's (1995) suggestion that dissociation elicited by religious ritual provides the basis for religious beliefs, the current aim was to empirically assess the relationship between dissociation, religious ritual, and religious beliefs. Four samples with varying levels of religious commitment were administered the Dissociative Experiences Scale, the Francis Scale of Attitude Toward Christianity-short form, and the Maranell Religious Ritual Scale. Dissociation scores were highest in the young Catholic sample and lowest in the Fellowship group. However, these results are largely affected by the covariate of age. No relationship was found between dissociation, religious attitude, and religious ritual in the student sample. However, small to moderate significant correlations were found in the Catholic sample. Results are discussed with reference to Schumaker's theoretical proposal and directions are suggested for future assessment of the dissociation-religiosity relationship.     

Book Review: Treating Abused Adolescents,by Eliana Gil,The Guilford Press, 1996, 228 ps

The American Journal of Psychoanalysis -     

Cognitive arithmetic across cultures.

Canadian university students either of Chinese origin (CC) or non-Asian origin (NAC) and Chinese university students educated in Asia (AC) solved simple-arithmetic problems in the 4 basic operations (e.g., 3 + 4, 7 - 3, 3 x 4, 12 divided by 3) and reported their solution strategies. They also completed a standardized test of more complex multistep arithmetic. For complex arithmetic, ACs outperformed both CCs and NACs. For simple arithmetic, however, ACs and CCs were equal and both performed better than NACs. The superior simple-arithmetic skills of CCs relative to NACs implies that extracurricular culture-specific factors rather than differences in formal education explain the simple-arithmetic advantage for Chinese relative to non-Asian North American adults. NAC's relatively poor simple-arithmetic performance resulted both from less efficient retrieval skills and greater use of procedural strategies. Nonetheless, all 3 groups reported using procedures for the larger simple subtraction and division problems, confirming the importance of procedural knowledge in skilled adults' performance of elementary mathematics.     

Improving multiple behaviors for colorectal cancer prevention among african american church members.

The WATCH (Wellness for African Americans Through Churches) Project was a randomized trial comparing the effectiveness of 2 strategies to promote colorectal cancer preventive behaviors among 587 African American members of 12 rural North Carolina churches. Using a 2 X 2 factorial research design, the authors compared a tailored print and video (TPV) intervention, consisting of 4 individually tailored newsletters and targeted videotapes, with a lay health advisor (LHA) intervention. Results showed that the TPV intervention significantly improved (p <.05) fruit and vegetable consumption (0.6 servings) and recreational physical activity (2.5 metabolic task equivalents per hour) and, among those 50 and older (n = 287), achieved a 15% increase in fecal occult blood testing screening (p =.08). The LHA intervention did not prove effective, possibly because of suboptimal reach and diffusion.     

Navajo Morals and Myths,Ethics and Ethicists

Over a century ago a Western observer recognized an effective morality among Navajo Indians in the American Southwest, yet could not locate its expression, except in mythology recounting contradictory behaviors. Through the 1900s scholars delineated contours of Navajo moral values, myths, and taxonomies upon which moral traditions were based, and situations in which Navajos have engaged in ethical decision‐making. Recently individual Navajos have manifested their role as ethical agents, not merely as recipients of moral lore. A contemporary Navajo storyteller, Sunny Dooley, enunciates narrative ethical judgments, grounded in traditional Navajo mythology and its religious milieu, as she addresses the present conditions of her people. Thus she probes the contradictions that are inherent to life. Her stories testify to the insoluble conflicts within the human condition, ultimate and immediate conundrums that must be faced, even though they surely will not be resolved.