Categorical time production: evidence for discrete timing in motor control.

Subjects performed a repetitive manual tapping task, attempting to match a given rate of auditory stimulus pulses, first with the pulses audible (synchronization) and then with the pulses turned off (continuation). In different sessions, the interstimulus interval (ISI) was selected from the range 175 to 825 msec in steps of 25 msec, with different ISI values presented in a random order. Across this range of ISI conditions, interresponse intervals (IRIs) exhibited alternating positive bias (too slow) and negative bias (too fast). We interpret this pattern of bias in terms of a discrete, or categorical, timing mechanism in motor timing. Categorical time production can be viewed as extending our conception of the timekeeper in Wing's (Wing & Kristofferson, 1973a, 1973b) two-process model of motor timing and may be related to the system of multiple clocks proposed by Kristofferson (1980) to explain a categorical pattern of variability measures in duration discrimination.     

Time-place learning by pigeons, Columba livia

In each of two experiments, 2 pigeons received discrimination training in which food reinforcement for key pecking was conditional upon both spatial and temporal cues. In Experiment 1, food was available for periods of 30 s at each of three locations (pecking keys) during trials that lasted 90 s. In Experiment 2, food was available for periods of 15 min at each of four locations (pecking keys) during a 60-min trial. In both experiments, pigeons' key pecking was jointly controlled by the spatial and temporal cues. These data, and other recent experiments, suggest that animals learn relationships between temporal and spatial cues that predict stable patterns of food availability.     

Towards a postmodern ethics: Sir Isaiah Berlin and John Caputo

Conclusions It may seem to their opponents that they are trying to have their cake and eat it too. Postmodernists admit that their own paradigm must be and will be placed into question by future thinkers. But if they can anticipate an eventual reaffirmation of their paradoxical stand in an ongoing oscillating debate, then cannot it be said that they have arrived at a truth that transcends their time and place in history? And, if so, is not their fallibilist stance in fact self-referentially inconsistent? The response of postmodernists is the claim that each reaffirmation of a fallibilist epistemology and ethics throughout history is in fact sui generis. And this is the case because each reaffirmation has its own unique context within which it is made. Modernists will of course argue that these contextual differences are nonessential and irrelevant. And the debate over the problem of the One and the Many is once again launched in a new context. Thus far from running away from the paradoxical position that what they assert is both true and false, postmodernists revel in such inconsistencies.But does not such an ethical stance resemble the Sisyphean nightmare of being condemned to roll a heavy stone up a cliff only to have it keep falling back to the bottom ad infinitum? If no decision is innocent of doing some harm in the world, why should we bother to play the moral game at all? Indeed, what possible help is a postmodernist ethics when it comes to making some of the complex and crucial decisions we face today if it refuses to say anything substantial beyond the recommendations that we be cautious and balanced?And the postmodernist can only reply that we are letting our neurotic need for solid foundations frighten us. For ethics is an art not a science. There are no absolute rules. If we do not like the way the game is set up, then we are simply revealing our ultimate hubris in the face of a mystery requiring deep humility.     

Erikson's life cycle theory and images of God

Human life is a God-ordained pilgrimage by which persons travel toward ever-expanding images of God that emerge from the universal pattern of developmental crises. Using the work of Erik Erikson on the human life cycle and the work of Donald Capps on human sin, the author presents a way to conduct pastoral diagnosis and to provide pastoral care. By accurately tracing a person's images of God back to their potentially unresolved developmental crises, the pastoral caregiver can reopen opportunities for further and healthier resolution of the crises.     

The concept of sin in pastoral counseling

The concept of sin seems to have virtually disappeared from the pastoral counseling literature, and this likely reflects the possibility that it has virtually disappeared from the practice of pastoral counseling. This article presents a case for returning the concept of sin to pastoral counseling and does so by discussing the psychospiritual importance of addressing sin, defining sin in a pastorally useful way, discussing four capital sins in light of a contemporary understanding of sin, and drawing some pastoral implications.     

Brain-Age quotient: age and education correlates.

The Brain-Age Quotient (BAQ) of Reitan has been proposed as a means of studying age-related cognitive differences. This study examined age and education correlates of the BAQ and a BAQ short form. A heterogeneous group of 100 subjects were selected from the neuropsychological testing case records published by Golden, Osmon, Moses, and Berg in 1981, Boll (undated), and Reitan (undated). Results suggest the BAQ and the BAQ short form are not significantly correlated with age and education.     

Information loss: the primary psychological trauma of the loss of vision.

A psychology of blindness is proposed that contends that information loss is the most critical trauma of the loss of vision. The magnitude of information loss is emphasized with respect to vision as the primary sensory modality for obtaining information. Further, the vital role of access to information in human development and the tendency to seek information to cope with stressful circumstances are addressed. Implications for rehabilitation of blind persons are discussed.