Spatial cognition and perseveration by horses, donkeys and mules in a simple A-not-B detour task

We investigated perseveration and detour behaviour in 36 equids (Equus caballus, E. asinus, E. caballus × E. asinus) and compared these data to those of a previous study on domestic dogs (Canis familiaris). The animals were required to make a detour through a gap at one end of a straight barrier in order to reach a visible target. After one, two, three or four repeats (A trials), the gap was moved to the opposite end of the barrier (B trials). We recorded initial deviations from the correct solution path and the latency to crossing the barrier. In the A trials, mules crossed the barrier significantly faster than their parental species, the horses and donkeys. In the B trials, following the change of gap location, all species showed a reduction in performance. Both dogs and horses exhibited significant spatial perseveration, going initially to the previous gap location. Donkeys and mules, however, performed at chance level. Our results suggest that hybrid vigour in mules extends to spatial abilities.     

What Really Happened: A Tribute to John C. Fletcher

John C. Fletcher, a pioneer in the field of bioethics and friend and mentor to many generations of bioethicists, died tragically on May 27th at the age of 72. The son of an Episcopal priest from Bryan, TX, Fletcher graduated in 1953 with a degree in English Literature from the University of the South in Sewanee, TN. After completing a Masters in Divinity degree from the Virginia Theological Seminary and a stint as a Fulbright scholar at the University of Heidelberg in 1956, he was ordained in the Episcopal Church and received a doctorate in Christian ethics from the Union Theological Seminary in New York. After ordination, Fletcher worked in various Episcopal churches and founded the Interfaith Metropolitan Theological Seminary in Washington, D.C. However, despite his religious faith, he was also a skeptic, and renounced his ordination in the mid-1990s due to his need for ‘intellectual honesty.’

Fletcher began his bioethics contributions in the early 1970's, when he became a founding Fellow of the Hastings Center and eventually the first Chief of the Bioethics Program at the Clinical Center of the National Institutes of Health. At the University of Virginia in Charlottesville, he was the Founding Director of the Center for Bioethics and a professor of biomedical ethics at the medical school, and became the Kornfeld Professor of Biomedical Ethics until his retirement in 1999. Fletcher was a prominent authority and voice in the national and international bioethical dialogue through his talks, his testimonies before scientific and congressional panels, his many articles, and his bioethical and religiously-orientated books, including: An Introduction to Clinical Ethics (1997), Coping with Genetic Disorders: a Guide for Clergy and Parents (1982), Ethics and Human Genetics: A Cross-Cultural Perspective (1989), which he wrote with sociologist Dorothy C. Wertz. Dr. Fletcher received the Lifetime Achievement Award from the American Society of Bioethics and Humanities in 2000. With the passing of Dr. John C. Fletcher, bioethics has lost one of its great voices, a dedicated teacher and mentor, and a friend and colleague to scholars in bioethics and a host of other fields. Below is a touching tribute from one of his former students.     

The Orthodox Church and Commercial Fortune-Telling and Magic in Russia

Abstract

Based on field work in St Petersburg and supplemented by a range of other sources and material, the article examines the vibrant and visible market for commercial fortune-telling and magic in postsoviet Russia and its relationship with the Moscow Patriarchate. It opens with an estimate of the relative strength of belief in the occult and in Orthodoxy, noting that though large numbers claim to be Orthodox, many do not commit to a Christian life or even to the basic tenets of the Orthodox faith. Others mix Orthodox and heterodox religious attitudes eclectically. Belief in magic and fortune-telling is strongest among members of these two large groups, which indicates a magico-religious mindset that perceives their personal troubles as externally caused. Examining the placatory attitude of magic specialists to the Russian Orthodox Church, I argue that, given the overlap with services offered by the Church (rituals to cure alcoholism and addiction, for example), magic specialists are in direct competition with the Patriarchate. Combating their influence has been hampered by a series of factors. Teaching Orthodox believers to distinguish between magic and religion is made more difficult by the Patriarchate's own promotion of wonder-working sites and shrines. Furthermore, its campaign against occultism has until recently paid scant attention to everyday magic and fortune-telling, concentrating instead on external evil in the form of cults and sects. Where it did turn its attention in this direction, it tended to brand magic and fortune-telling as demonic, a characterisation likely to be effective only with those who believe in the devil. Recently, there are indications of a change of tack, but it is unclear how successful the new campaign will be.     

The Nonhuman Environment in Normal Development and in Schizophrenia by Harold F. Searles

Abstract

Somatic psychology, the interplay of the body, the mind, the emotions, and the social context, significantly contributes to the theory and practice of group therapy. The processing of sensory experiences in the here-and-now of the therapy group helps group members to develop self-awareness, the ability to understand their relationships with others, and the capacity for empathy. When group members know what they experience, they can understand how others feel and resonate emotionally with those feelings. Neurobiology, sensory processing, and attachment theories help us to understand how the sense of self develops somatically. Principles of somatic therapies are applied to group therapy practice in working with attachment disorders, transference impasse, and trauma. The importance and implications of the group therapist’s embodied attunement are explored.     

“Theology of Presence” in African Christianity: A Transforming Missiological Factor for Women in Contemporary Pentecostal Churches in Africa

Following the independence of many African countries, Christianity has been gaining freedom through indigenizing the church. Christian churches in Africa are self‐indigenizing, self‐innovating, and self‐criticizing their practices and theologies. However, women in African churches remain in an uncomfortable zone. African, biblical, and missionary cultures have been named as sources of discrimination of women in the church. This paper deploys a “theology of presence” to claim that contemporary Pentecostal Christianity (CPC) in Africa, with some continuity in African worldview and biblical cultures, has touched upon and answered women's complex and challenging questions that for a long time have been denied by Christian missionaries. The paper shows how theology of presence, in the “witnessing” and “healing” practised by CPC, has been transforming the missiological factor for women. The paper suggests learning from other models for transformation than policies and gender mainstreaming tools, since these have had little impact. The paper recommends research on hermeneutical reading of the Bible and providing more innovative skills to help women break the silence of being violated.     

Teaching Helping Skills Courses: Creative Activities to Reduce Anxiety

Helping skills courses play a vital role in counseling curriculum, but also tend to bring excessive anxiety for students, to the point of impeding their ability to successfully implement skills. This article describes specific creative and experiential activities, aimed at reducing anxiety in a helping skills course for counselors-in-training.