A focused attention intervention for coping with ostracism

Ostracism—being excluded and ignored—thwarts satisfaction of four fundamental needs: belonging, self-esteem, control, and meaningful existence. The current study investigated whether training participants to focus their attention on the here-and-now (i.e., focused attention) reduces distress from an ostracism experience. Participants were first trained in either focused or unfocused attention, and then played Cyberball, an online ball-tossing game for which half the participants were included or ostracized. Participants reported their levels of need satisfaction during the game, and after a short delay. Whereas both training groups experienced the same degree of need-threat in the immediate measure, participants who were trained in focused attention showed more recovery for the delayed measure. We reason that focused attention would not reduce the distress during the ostracism experience, but it aided in recovery by preventing participants from reliving the ostracism experience after it concludes.     

Jesus the Teacher

One of the strongest portraits of Jesus in the Gospels is that of a teacher (Lee, 1988).¹ Other than the title “Lord,” people call Jesus “Teacher” more often than any other epithet in the New Testament, and often with a great deal of respect and admiration (Mark 10:17; Matt 22:16).² Jesus also calls himself a “teacher.” In the story of the preparation for the Last Supper, for example, Jesus instructs his disciples to find a room for the paschal meal and to tell the owner that “the teacher” has need of it (Mark 14:14; Matt 26:18; Luke 22:11). Apart from the portrayal of him as an infant, the earliest picture we have of him is the episode of the 12-year-old Jesus amazing the teachers in the temple with his learning (Luke 2:46-47). Other depictions include the itinerant Jesus teaching multitudes (Matt 5–7), individuals (John 3 and 4), adversaries (Luke 15), and disciples (Mark 4:10-20, 33–34; 7:17-23; 10:10-11,23-31). He teaches in the temple (Matt 26:55; Mark 1117; John 7:14), in synagogues (Matt 4:23; Mark 6:2; Luke 4:15; John 6:59), in houses (Mark 7:17-18; 9:28), from a boat (Luke 5:3), on the hillside (Matt 5:1-2), at a well (John 4:7-30), at table (Luke 7:36-50),on the road (Luke 24:13-32), and by the shore (Mark 2:13; 4:1). In other words, Jesus teaches people wherever he is and wherever they are. In fact, Matt 26:55 evidences that Jesus taught on a daily basis. Today, in the Western world this traveling teacher is considered the most famous pedagogue (Highet, 1950, 190). With these thoughts in mind, let's (1) examine the words used to specify “teacher” in the ancient world and show how Jesus both corresponds to and differs from the perceptions this title implies, (2) suggest some teaching methods used by Jesus, and (3) propose a way modern teachers can learn from him.     

Youth Media Lifestyles

In this article, the concept of “media lifestyles” is adopted in order to develop a comprehensive approach toward youth engagement in communication media. We explore how 503 Dutch eighth grade students with full access to new technology combine a broad range of media by focusing on their engagement with media while taking various contexts of use into account. Four different media lifestyles of media omnivores, networkers, gamers, and low‐frequency users are described. Furthermore, we show how the methodology we used is able to provide more insight into how the distinguished media lifestyles were codetermined by particular media, functions and social contexts. Finally, the implications for the Uses & Gratifications theory are discussed.     

From hostility to hope: Beauvoir’s joyful turn to Hegel in The Ethics of Ambiguity

Abstract

Kojève’s lectures on Phenomenology of Spirit generated two ideas–otherness is something threatening that must be overcome and one’s relationships with others are inexorably violent–that fundamentally shaped the way many exponents of early French phenomenology regarded intersubjectivity. This essay shows how Beauvoir’s appropriation of Hegel in The Ethics of Ambiguity offers a perspective on inter-subjectivity that defies the other-conquering Cartesian hero implied by Kojève and celebrated in Sartre’s Being and Nothingness. Beau-voir appreciates the degree to which Hegel makes subjectivity indebted to otherness. Like Hegel, she defines oppression as the failure to recognise the otherness of the other. Beauvoir shares Hegel’s optimism that individuals can sublate their naïve solipsism. She associates reciprocal recognition between subjects with ethical freedom, which she distinguishes from Sartre’s concept of freedom. From the analysis of ethical freedom it is concluded that both conflict and friendship are side-effects of the essential bond between subjects and their mutual need for one another. The Hegel-inspired hopefulness at the core of The Ethics of Ambiguity is further demonstrated by Beau-voir’s rejection of the absurd in favour of ambiguity, her positive rendering of failure, her appeal to outrageousness, and focus on the joy of existence.     

Sustained increase in hippocampal sharp-wave ripple activity during slow-wave sleep after learning

High-frequency oscillations, known as sharp-wave/ripple (SPW-R) complexes occurring in hippocampus during slow-wave sleep (SWS), have been proposed to promote synaptic plasticity necessary for memory consolidation. We recorded sleep for 3 h after rats were trained on an odor-reward association task. Learning resulted in an increased number SPW-Rs during the first hour of post-learning SWS. The magnitude of ripple events and their duration were also elevated for up to 2 h after the newly formed memory. Rats that did not learn the discrimination during the training session did not show any change in SPW-Rs. Successful retrieval from remote memory was likewise accompanied by an increase in SPW-R density and magnitude, relative to the previously recorded baseline, but the effects were much shorter lasting and did not include increases in ripple duration and amplitude. A short-lasting increase of ripple activity was also observed when rats were rewarded for performing a motor component of the task only. There were no increases in ripple activity after habituation to the experimental environment. These experiments show that the characteristics of hippocampal high-frequency oscillations during SWS are affected by prior behavioral experience. Associative learning induces robust and sustained (up to 2 h) changes in several SPW-R characteristics, while after retrieval from remote memory or performance of a well-trained procedural aspect of the task, only transient changes in ripple density were induced.     

Heterogeneous inhibition processes involved in different facets of self-reported impulsivity: evidence from a community sample

Whiteside and Lynam (Whiteside, S. P., & Lynam, D. R. (2001). The Five Factor Model and impulsivity: Using a structural model of personality to understand impulsivity. Personality and Individual Differences, 30, 669-689) clarified the multifaceted nature of impulsivity by identifying four distinct facets of self-reported impulsive behaviors: urgency, (lack of) premeditation, (lack of) perseverance, and sensation seeking. Building on work by Bechara and Van der Linden (Bechara, A., & Van der Linden, M. (2005). Decision-making and impulse control after frontal lobe injuries. Current Opinion in Neurology, 18, 734-739), the main objective of this study was to investigate the hypothesis that perseverance and urgency map onto the two distinct inhibitory functions distinguished by Friedman and Miyake (Friedman, N. P., & Miyake, A. (2004). The relations among inhibition and interference control functions: A latent-variable analysis. Journal of Experimental Psychology: General, 133, 101-135): prepotent response inhibition and resistance to proactive interference. Participants (N = 126) completed the UPPS Impulsive Behavior Scale and three tasks: a recent-negatives task to assess proactive interference in working memory, and two Go/No-Go tasks at different paces, the slower of which also assessed task-unrelated thoughts (TUTs). Consistent with the hypothesis, TUTs were positively correlated with lack of perseverance, and multiple regressions revealed that urgency was specifically related to errors in prepotent response inhibition, and lack of perseverance to errors due to difficulties overcoming proactive interference.     

Rational model and justification model in ‘outcome bias’

The authors of this study suggest that the harm‐punishment link (‘outcome bias’) can be explained by the activation of different judgment processes depending on the outcome severity of an offense: (1) a rational model for mild outcomes in which punishment is necessarily linked to responsibility of the perpetrator; (2) a justification model for severe outcomes in which punishment and responsibility are linked only when assessment order allows the latter to rationalize the former. Participants (126 university students) considered an unintentional road accident with mild or severe outcomes and made judgments of responsibility, punishment, and perceived seriousness of the offense. The results support the authors' hypothesis. In the discussion, the authors suggest different motives of punishment (preventive or compensative justice) which explain why responsibility and punishment are not necessarily linked. Copyright © 2006 John Wiley & Sons, Ltd.     

Was It Rape? The Function of Women's Rape Myth Acceptance and Definitions of Sex in Labeling Their Own Experiences

Sex Roles - In a phenomenon called unacknowledged rape, many rape victims do not label their experience “rape.” Does their level of rape myth acceptance influence this labeling process?...     

The Humanistic-Legal Problematic in Solov'ëv's Philosophical Journalism

Could anyone shake nineteenth century Russia out of herphilosophico-juridical stagnation? Was there anyone whodared speak of rights, of freedoms based on vital principles?Was there anyone who had the courage to suggest that the lawof force be turned into recognition of the force of law, orwas bold enough to call for the revival of natural law onits idealist reading? Solov'ëv turned out to be the thinkerwho was able to do these things. An amateur in juridicalquestions, remote from the enlightenment rationalizations ofpolitical liberalism, Solov'ëv set out to lay the basis forjuridical freedom in way that was unexpected philosophicallyand culturally.