Age-associated memory impairment: Definition and psychometric characteristics

Abstract

The basic definition of Age-Associated Memory Impairment (AAMI) is considered, with a particular emphasis on the psychometric features of AAMI. Empirical data are presented concerning the prevalence of AAMI and demonstrating the importance of quantifying both objective age-related decline in secondary memory as well as subjective report of decline relative to young adult years. Failure to include both of these features leads to overestimation of the prevalence of AAMI. Differences in memory test performance and subjective memory ratings are presented for subjects with AAMI and Alzheimer-type dementia relative to age and education matched elderly controls. Finally, modifications to the original AAMI psychometric criteria are suggested. More precise psychometric criteria are provided for differentiation of AAMI, dementia and amnestic disorder.     

Toward a Critical Race Psychology

Critical Race Theory (CRT) emerged as an identity‐conscious intervention within critical legal studies and has subsequently developed an interdisciplinary presence. We draw upon CRT perspectives to articulate five core ideas for a Critical Race Psychology (CRP). CRT perspectives (1) approach racism as a systemic force embedded in everyday society (rather than a problem of individual bias); (2) illuminate how ideologies of neoliberal individualism (e.g., merit, choice) often reflect and reproduce racial domination; (3) identify interest convergence as the typical source of broad‐based support for reparative action; (4) emphasize possessive investment in privileged identities and identity‐infused realities that reproduce racial domination; and (5) propose practices of counter‐storytelling to reveal and contest identity‐infused bases of everyday society. In summary, we propose a CRP that consider race not as one domain (among many) for psychological investigation but instead as a conceptual lens through which to analyze all of psychological science.     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

We think you agree: The detrimental impact of the false consensus effect on behavior

Two studies were designed to examine the impact of the false consensus effect on behavior (FCE; Ross, Greene, & House, 1977). False consensus is a form of social projection whereby individuals overestimate the degree to which others share their characteristics or beliefs. In a modified test of the theory of reasoned action, Study 1 demonstrated that the FCE independently predicts behavioral intentions regarding important social issues in a sample comprised of 205 college students. Further, results indicated that self-monitoring moderates the extent to which the FCE predicts behavioral intentions (specifically, as hypothesized, the FCE is a stronger predictor of behavior for high self-monitors). Because of the prevalence of the FCE among college students regarding potentially harmful social behaviors, Study 2 was designed to eliminate the FCE by differentially presenting students (N = 280) with alternative viewpoints regarding various issues. Presenting both sides of an argument using video-based stimuli effectively reduced the FCE. Recommendations for interventions that effectively promote beneficial social norms are discussed.     

Religiosity and Mental Health: A Meta–Analysis of Recent Studies

A meta–analysis was performed in an attempt to clarify the proposed relationship between religiosity and psychological adjustment. Specific focus was given to the issue of definition, namely, whether differences in researchers' conceptualizations of religiosity and mental health could account for the various contradictory findings by psychologists of religion. Analysis of 34 studies conducted during the past 12 years revealed that the definitions of religiosity and mental health utilized by psychologists in this field were indeed associated with different types and strengths of the correlations between religiosity and mental health. Discussion of results assesses the fit between relevant theory and the pattern of change in effect size across categories of religion and adjustment, and concludes with implications for therapeutic uses of religious involvement.