Periodicity pitch perception and its upper frequency limit in cats

We have established a procedure for behavioral assessment of periodicity pitch perception in the cat. This procedure requires the training of cats to make a differential response to two different pure tones, and then testing for the transfer of learning when complex stimuli known to produce periodicity pitch sensations in humans are substituted for the pure tones. Complex stimuli consisted of three to five harmonically related frequencies of the same amplitude and phase. Eight cats were the subjects of these experiments. Two of them were controls. It is demonstrated here that cats do perceive periodicity pitch. We also used this procedure to measure the upper frequency limit of periodicity pitch perception for two cats. The frequencies tested were 100, 200, 300, 400, 600, 800, 900, and 1,200 Hz. The data indicate that the upper frequency limit of periodicity pitch perception in the cat is on the order of 600 to 800 Hz. There is a trend of decreasing prominence of the perception of periodicity pitch as the component frequencies are increased. These results are parallel to the human psychophysical data.     

The African Palaver Reconciliation Model and Mission

This article presents the African palaver as a model of reconciliation in the social context and examines its missiological significance. Palaver is the interactive dialogue that animates many African communities’ affairs, seeking holistic interventions on issues of life and maintaining relationships within the hierarchy of existence. The African palaver model of reconciliation is about managing “words” in a reconciliation process that takes place in a public assembly discourse. The African palaver model has implications for (1) an appreciation of the importance of “words” as a source of reconciliation in a social context and (2) an introduction, in an African context, to the catechesis on the “Word of God,” revealed in Jesus Christ, as the language of God to humanity and the entire world. The article is developed in three parts: reconciliation and mission, the African palaver model of reconciliation, and the South African model of palaver. In its conclusion, it relates the South African Truth and Reconciliation Commission model of reconciliation to the African palaver, which is rooted in people’s culture and tradition.     

Building cardiovascular disease competence in an urban poor Ghanaian community: A social psychology of participation approach

This paper describes conceptual, methodological, and practical insights from a longitudinal social psychological project that aims to build cardiovascular disease (CVD) competence in a poor community in Accra, Ghana's capital. Informed by a social psychology of participation approach, mixed method data included qualitative interviews and household surveys from over 500 community members, including people living with diabetes, hypertension, and stroke, their caregivers, health care providers, and GIS mapping of pluralistic health systems, food vending sites, bars, and physical activity spaces. Data analysis was informed by the diagnosis‐psychosocial intervention‐reflexivity framework proposed by Guareschi and Jovchelovitch. The community had a high prevalence of CVD and risk factors, and CVD knowledge was cognitive polyphasic. The environment was obesogenic, alcohol promoting, and medically pluralistic. These factors shaped CVD experiences and eclectic treatment seeking behaviours. Psychosocial interventions included establishing a self‐help group and community screening and education. Applying the “AIDS‐competent communities” model proposed by Campbell and colleagues, we outline the psychosocial features of CVD competence that are relatively easy to implement, albeit with funds and labour, and those that are difficult. We offer a reflexive analysis of four challenges that future activities will address: social protection, increasing men's participation, connecting national health policy to community needs, and sustaining the project.     

Forgive them for I have sinned: The relationship between guilt and forgiveness of others' transgressions

We propose that guilt leads to forgiveness of others' transgressions. In Study 1, people prone to experience guilt (but not shame) were also prone to forgive others for past misdeeds. In Study 2, we manipulated harm‐ and inequity‐based guilt; both increased forgiveness of others' transgressions. Further, the effect of guilt on forgiveness was mediated by identification with the transgressor. In Study 3, we replicated the guilt–forgiveness relationship and examined three other plausible mediators: capability for similar wrongdoing, empathic understanding, and general identification; only identification with the transgressor satisfied the criteria for mediation. In Study 4, we induced guilt by asking participants to harm a friend or stranger. Guilt induced by harming a friend led to greater forgiveness of third‐party transgressors, and again, identification with the transgressor mediated the effect. We discuss the implications of these results for understanding how the prosocial effects of guilt extend beyond the boundaries of a single interpersonal relationship.     

Surviving a Lawsuit Against a Counseling Program: Lessons Learned From Ward v. Wilbanks

This article features information about a lawsuit brought by a former student against Eastern Michigan University and its counseling program. In addition to describing the major elements of the lawsuit, the authors reflect on lessons learned and offer recommendations for other counseling programs.     

A Behavioral and Biological Analysis of Aesthetics: Implications for Research and Applications

The Psychological Record - Seeking to identify the common and distinguishing attributes of effects one might call “aesthetic,” I examined hundreds of examples in music, visual arts,...     

Chomsky On The ‘Ordinary Language’ View Of Language

There is a common-sense view of language, which is held by Wittgenstein, Strawson Dummett, Searle, Putnam, Lewis, Wiggins, and others. According to this view a language consists of conventions, it is rule-governed, rules are conventionalised, a language is learnt, there are general learning mechanisms in the brain, and so on. I shall call this view the ‘ordinary language’ view of language. Chomsky’s attitude towards this view of language has been rather negative, and his rejection of it is a major motivation for the development of his own theory. In this paper I shall review Chomsky’s long-standing criticisms. I shall show that (1)Chomsky’s argument does not constitute a dismissal of the ‘ordinarylanguage’ view of language, (2) Chomsky’s conclusions about language do not follow from his argument, and (3) the ‘ordinary language’ view actually points to a promising way for us to understand the true nature of language and mind. This revised version was published online in August 2006 with corrections to the Cover Date.