Feminist Developmental Theory: Implications for Counseling

This article discusses the importance of counseling guided by a life-span development model. Major developmental tasks across the life span are outlined from an Eriksonian perspective. This is contrasted with the feminist development theory of S. Conarton and L. Kreger-Silverman (1988). Issues covered include the call by C. Gilligan (1991) for counselors to assist women to reclaim their intuitive voice and the importance of connectedness for women's development in Western society. Implications for counseling are explored with reference to borderline personality disorder and anorexia nervosa.     

Altruism: A Social Science Chameleon

The self-interest paradigm that has dominated and defined social science is being questioned today in all the social sciences. Frontline research is represented by C. Daniel Batson's experiments, which claim to present empirical evidence of altruism. Impressive though this is against the background of the self-interest paradigm, its ultimate significance might be to illustrate the inadequacy of social science to deal with a transcendent reality like altruism.     

Effects of US-Alone Presentations on Human Evaluative Conditioning

In the context of evaluative conditioning, the effects of additional presentations of the unconditioned stimulus (US) prior to conditioning (US preexposure) or after conditioning (US postexposure) were examined using between- and within-subjects control conditions. Two experiments that differed with respect to the nationality of the subjects were conducted. In both experiments, US-alone presentations reduced the magnitude of the evaluative response. The US pre- and postexposure effects were observed in subjects classified as aware as well as in subjects classified as unaware of the experimental contingencies. Another finding is that the evaluative conditioning procedure described by Martin and Levey (1978; Levey & Martin, 1975) resulted in reliable conditioning effects also in an American sample, thus extending the scope of that special evaluative conditioning paradigm. The findings are discussed in the context of recent models of classical and evaluative conditioning. Especially, the unexpected US postexposure effect gives rise to speculations concerning the learning process underlying evaluative conditioning.     

Hick's law revisited

In 1952, Hick proposed his ‘information theory’, that in making choice reactions the subject gains information at a constant rate such that: Mean reaction time = K log₂ (N + 1).     

Anxiety and the allocation of attention to threat

Using a probe detection technique we have recently demonstrated that anxious subjects consistently deploy attention towards threat-related stimuli, whereas non-anxious controls tend to move attention away from such material (MacLeod, Mathews, & Tata, 1986).

The current study employed the same paradigm but attempted to distinguish the role of trait and state anxiety by testing high- and low-trait students when state anxiety was relatively low (12 weeks before a major examination) and again when it was relatively high (one week before this examination). High-trait subjects alone tended to shift attention towards generally threatening material on both test occasions. Results for examination-related stimuli were more complex. Increased proximity to the examination was associated with an increase in attentional bias towards such threat stimuli in high-trait subjects, but with increased attentional avoidance of such stimuli in low-trait subjects. It is suggested that the attentional response to currently relevant stress-related stimuli may be associated with neither trait nor state anxiety alone, but with an interactive function involving both these variables. These results are discussed in relation to existing models of emotion and cognition, and alternative interpretations of the findings are considered.     

Cognitive functioning and anxiety

Summary Various possible differences in cognitive functioning between those high and low in trait anxiety are considered. Particular emphasis is paid to the hypothesis that individuals high in trait anxiety tend to approach threatening stimuli, whereas those low in trait anxiety tend to avoid such stimuli. The evidence indicates that there are such differences in the processing of threatening stimuli as a function of trait anxiety. However, these differences are found only under certain conditions, for example, when threatening and nonthreatening stimuli are presented concurrently, and when minor rather than major threat is involved.The differences between those high and low in trait anxiety encompass pre-attentive, attentional, and interpretative mechanisms. As a consequence, any adequate theory of trait anxiety must take proper account of cognitive mechanisms and functioning.     

The drive for meaning in William James' analysis of religious experience

Summary Now that we have looked at the characteristics of mystical experience, we are ready to discuss the assumption made in this paper that mystical experience can be translated into an understanding of integration or the drive for meaning which Fingarette pursues in a much more analytic fashion. Reviewing the conversion process as an integration process we have seen that for the sick-souled, beset with the meaninglessness or melancholy which paralyzes his will, his own awareness of wrong in his situation prevents him from opening up to larger views of reality. But, as James has described, at the same time as the subject is attending so strongly to his own sense of worthlessness, all the while the forces of mere organic ripening within him are going on towards their own prefigured result, and his conscious strainings are letting loose subconscious allies behind the scenes, which in their way work toward rearrangements. Yet the rearrangements can only come about by obeying the command of Chaung-Tse: Cease striving. The result is self-transformation in reconciling, unifying states. There is achieved a supersensuous meaning to the ordinary outward data of consciousness; facts already objectively before us fall into a new expressiveness and make a new connection with our active life.However, James cautions us to realize that the same incursions of the subconscious which produce such reconciling, unifying states can also produce pathological states, a diabolical mysticism, a sort of religious mysticism turned upside down. In such a state the meanings of events become dreadful and the ruling emotion is pessimism. To this possibility James applied the pragmatic test, By their fruits..., and concluded that the mystical experience which brings optimism to the individual is a genuine experience and one which brings truth. In our context then, we would say that real integration brings the subject away from the melancholy and meaninglessness he felt into the genuinely insightful resolution of which Fingarette speaks.Conversion, then, is a process in James's analysis of religious experience analogous to the process of integration and meaning-discovery while mysticism is analogous to the state in which integration or meaning-discovery is achieved. Conversion is climaxed by self-surrender; mysticism is characterized by new determination, self-transformation: two ways of describing an indivisible event. Furthermore, the four characteristics James applies to mysticism are indeed characteristic of the experience of integration.Two other points should be added here which are much in line with James's treatment of experience. In the first place, one of the basic principles of radical empiricism is that not only objects but relations between objects are the subject of experience. Such an experience of relationships, of wholeness, is exactly what characterizes integration. At the same time, the five senses are suspended, and the insight is experienced with such a strong immediacy that it is almost sensed. James refers to this quality of mystical states: The records show that even though the five senses be in abeyance in them, they are absolutely sensational in their epistemological quality, if I may be pardoned the barbarous expression, - that is, they are face to face presentations of what seems immediately to exist.I am not saying that every integration is a mystical experience. Rather I have been saying that James's discussion of religious experiences such as healthy-minded, sick-souled, melancholy, conversion, and mysticism provide analogues for better understanding the phenomenological processes and characteristics of the drive for meaning and integration which Fingarette analyzes. In fact, the very notion of religion itself for James bears not just an analogous resemblance but perhaps an identification with integration. For in his personal letters James had defined religious experience as Any moment of life that brings the reality of spiritual things more home to one. And in Varieties James defines religion as a man's total reaction upon life....; his attitude towards what he felt to be the primal truth.If we look upon this outlook of James toward religion as an exaggeration of the reality of integration, we can follow James to what he perceives as the importance of religion upon an individual's life. The man of religious feeling possesses the excitement of a higher kind of emotion, an enthusiastic temper of espousal in regions where morality strictly so called can at best but bow its head and acquiesce. So we are brought again to the area of creativity in which an individual has experienced the widening of the area of his immediate experience and is re-born in the karmic pattern, a valid pattern for both James and Fingarette. As Fingarette describes it, the converted individual creates values which the dead reality he had previously faced did not possess. The result of the achieved integration is explained by James when referring to religious experience as an excitement of the cheerful, expansive, dynamogenic order which, like any tonic, freshens our vital powers. This emotion overcomes temperamental melancholy [meaninglessness] and imparts endurances to the subject, or a zest, or a meaning, or an enchantment and glory to the common objects of life.We might sum up this discussion not by a criticism of the shortcomings of James's treatment of the religious life, such as his apparent insensitivity to the part played by institutions in the religious experience itself, but rather by underscoring the richness of the phenomenological analysis James has undertaken. James Edie acknowledges that James's studies of religious experience itself rather than of religion. ... are not only more sound phenomenologically than some of the studies which have, under the influence of Husserl, up to now explicitly invoked the phenomenological method, but they are also the first to establish any solid basis for a true phenomenology of religious experience.And John Wild has pointed out the parallel between James's concept of melancholy and Heidegger's concept of anxiety as the genesis of the process of becoming: beginning with the prospect of death and nothingness, the individual gropes toward new birth.As we have seen, then, James's analysis of the varieties of religious experience leads to a fruitful discussion of the psychological processes involved in melancholy and meaninglessness, rearrangement and integration. In all such experiences, a sense of inner unity is reached to which the following words of Fingarette would apply by analogy: The soul-racking death which leads to blissful rebirth is the death of the subjectively experienced, anxiety-generated self perception; it is the emergence into the freedom of introspective self-forgetfulness of the psychically unified self.     

The influence of visual texture density gradients on relative distance judgements

A hypothesis derived from J. J. Gibson's psychophysical theory of space perception was tested. Subjects made monocular relative distance judgements by moving a marker to the apparent physical mid-point between two other fixed markers which were placed on a surface along the subjects' line of sight. Judgements were significantly influenced by the texture density gradients of stimulation derived from the surface over which they were made.