GENERALIZED LANGUAGE LEARNING BY CHILDREN WITH SEVERE MENTAL RETARDATION: EFFECTS OF PEERS' EXPRESSIVE MODELING

In this study, we investigated the conditions that contribute to observational learning of generalized language in children with severe mental retardation. Matrix-training strategies were used to teach 6 children with mental retardation to combine known words into two- or three-word utterances consistent with syntactic rules. Subsequently, the children learned two or more unknown words concurrently, inducing word-referent relations consistent with these word order rules. Generalized learning of responses not taught directly was shown to be under experimental control using a multiple baseline design across submatrices. Expressive modeling of only four or five responses was sufficient to promote recombinative generalization in the expressive and receptive modalities. Thus, 95% to 98% of subjects' learning was attributed to generalization processes. This study demonstrates how the efficiency of language training with children with mental retardation might be enhanced by coupling observational learning and matrix-training strategies.     

An Exploratory Study of Perceived Career Change and Job Attitudes Among Job Changers

The study examined the effects of job change characteristics on perceived career change and attitudes toward the new job. The job change characteristics examined were content of change, magnitude of change, direction of change, volitionality of job choice, and duration of the unemployment period between the two jobs. The subjects were 222 university educated men and women. It was found that perceived career change was firmly related to job change characteristics reflecting both "internal" and "external" career perspectives. After controlling for the direction of change, the magnitude of change had a negative impact on satisfaction with the new job, while the volitionality of job choice and the duration of unemployment were positively associated with job satisfaction. Contrary to expectation, the volitionality of job choice and the duration of unemployment did not increase the commitment to continue in the new job.     

“Snips and snails and puppy dog tails”: Gender of agent,recipient, and observer as determinants of perceptions of discipline

This study examined the role of gender of observer, parent, and child on judgments of the severity, appropriateness, and consequences of various forms of discipline. Young adults read stories describing a disciplinary encounter between parent and child and made required judgments. Consistent gender differences emerged. Females judged the discipline more harshly than males, rating it as more severe, more abusive, less appropriate, and more likely to result in emotional harm. Discipline of daughters was judged to be harsher than identical treatment of sons, particularly when the discipline was administered by the father. The implications of differential judgments are discussed.     

Stress as a state of anticipatory vigilance

The pituitary-adrenocortical system is activated in stressful situations, and the adrenocortical hormones have been implicated by Selye in the diseases of stress. Evidence indicates that the adrenocortical hormones peak during the period of anticipation of stressful events, not during actual confrontation with them. The circadian cortisol rhythm shows peaks before waking, not during active periods of the day, and cortisol does not appear to be required during physical activity. The role of these hormones appears to be to suppress ongoing physiological activity in order to increase vigilance and to get the organism ready to take action before the impact of dangers.     

目的、意向和意识

本文提出了一个意向性目标搜寻的计算机模型,它有两个部分,静态部分包括一个目标表征和到达这个目标的程序。动态部分是一个感觉输入、中间信息加工,行为输出的重复的反馈循环。人类意向必然伴有意识,但机器人则可能无意识而有意向。 利用目标搜寻系统机器人模型,我们对目标搜寻系统的目的连续统下了定义;这个连续统从简单的直接反应系统一直到意向性系统。对这个目的连续统有两种传统的解释:一是柏拉图、亚里士多德和普罗提诺的终极原因理论,二是希腊原子论者和现代进化生物学家的还原主义学说。本文评价了这些学说。 本文考察了几种类型的意识机能,提出了以自动机为依据的意识理论,比较了人类和计算机。从计算机结构的角度来看,人类意识是一类特殊的计算机控制系统。     

Incorporating good programs into the larger laboratory context

The Scheduled Measurement System (SMS) is a collection of related programs for administering performance and rating tasks to human subjects. It was designed to provide a common task scheduling and data management environment for a diversity of measures. SMS has greatly reduced the effort required to analyze and archive data after experiments, but it has been less successful in reducing some of the effort required to implement experiments. While programming is not difficult, documentation and user training remain the most primitive parts of the system.     

Factors associated with juvenile detention truancy

Factors influencing truancy from a juvenile court treatment facility were investigated. Youth born in 1962 (N = 124) who were placed in the facility were compared for number of truancies, background, and personality variables. Results showed that males with prior adjudication for home or school truancy had a 65% probability of eloping from the court facility as compared to a 34% probability for youth adjudicated for other offenses. Most females were adjudicated for truancy offenses and showed a 62% probability of truancy while in the court facility. Further, for females who eloped and were returned, the probability of a subsequent truancy was above 80%. Personality characteristics of truants varied with sex: male truants were more likely to be conduct disordered youth for which impulsivity and disregard for social norms is prevalent; female truants appear more likely to be in conflict over autonomy issues.     

Ineffability and intelligibility: Towards an understanding of the radical unlikeness of religious experience

Conclusion I do not for a moment question the fact that many people have experiences of a special type which may be termed religious, that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless the ideas I have put forward about the possible source of such unlikeness and ineffability might suggest models of God which would not find much theological approval, at least within any mainstream theistic tradition, since some sort of pantheism seems inevitably to be implied. But however this might be, the concept of radical unlikeness as it has been analyzed here can, I think, help us towards understanding certain problematic areas in religion quite apart from the issue of intelligibility, which has been the focus of this discussion.To begin with, radical unlikeness suggests a way in which the historical continuity of concepts of the transcendent might be upheld against the discontinuity suggested by the diversity of interpretations through which they have moved. Ancient and modern outlooks on, say, God differ enormously, as indeed do the range of co-temporal accounts at many particular moments. But, by and large, theologians firmly maintain that it is a single and unchanging phenomenon which is being dealt with. Unless we can point to some common element which is both specific enough to create a binding sense of common tradition, yet never completely expressed by any attempt at understanding it within that tradition (thus persistently demanding new attempts to apprehend it), then given the widely differing views of God within, for example, the Christian community, it is difficult to see how we could assume that in fact they all stemmed from the same source and were talking about the same thing. The idea of radical unlikeness could provide an element with just these required characteristics: it could be seen as what all the accounts attempt to net, with varying degrees of adequacy, within their offered interpretations. It could be seen as what remains constant, constantly elusive yet constantly generative of fresh attempts to apprehend it, throughout a history of intra-religious diversity. Secondly, radical unlikeness might suggest a possible way of understanding inter-religious diversity in a way which allows that whilst such diversity exists, whilst the differences between religions are real, they are grounded in a similar root-experience. It may, at first sight, seem difficult to continue thinking of the various religious traditions as truly separate phenomena if they are taken as being grounded on experiences whose ineffability stems from the unlikeness of experiencing things as a whole. Here we must stress again that if they are to be considered intelligible, radically unlike experiences cannot be considered completely so - or putting this another way, we cannot more than approach experience of totality. Sense can be given to religious claims of ineffability by suggesting experience of near totality, where we reach the last point on the scale of inclusiveness which complies with the logical criteria demanded of something for it to be possible for us to be aware of it. We might thus attempt an explanation of inter-religious diversity based on the view that Hinduism, Buddhism, Christianity, Islam etc. acquire their differences from the different elements included in their experience of near totality. Taking totality to be represented by the scale of one to ten, Hinduism might be seen as grounded on experience of 1-2-3-4-5-6-7-9-10, Buddhism on experience of 1-3-4-5-6-7-8-9-10 and so on. The resulting dissimilarities are thus centred not on different types of experience, but on different areas of inclusiveness. This is, of course, to suppose that the various religious traditions are all based on the same degree (as opposed to the same elements) of inclusiveness, but it is by no means clear that such a supposition is justified. Continuing with our decimal analogy, might it not be suggested that whilst Christianity stemmed from experience of 2-3-4-5-6-7-8-9-10, Jainism was founded on a less extensive encounter with the divine (say 4-5-6-7-8-9-10)? It is, however, uncertain how we can compare and evaluate different religious traditions in such a way as to be able to comment on such claims. The analysis of radical unlikeness and ineffability which has been advanced might also suggest a way in which certain passages in religious writings could be understood, passages which at first sight can be seriously perplexing. If, for example, to return to the quotation given in the introductory section of this paper, we continue to think of accounts of the nature of Shiva as being attempts to describe some discrete, objective entity, then it is inevitable that either we will share the Puranic writer's puzzlement or that much of what we read about Shiva will appear as the muddled and extravagant thinking thrown up by an uncritical and over-fertile mythological imagination, consisting of little more than a hotch-potch of contradictory elements. But if we see such accounts as attempting to say something about everything, as symbols of near totality stemming from experiences which verge on the holistic, then what we read - with all its ambiguities - may become somewhat more meaningful. This analysis of ineffability and intelligibility seeks to introduce for debate a possible way of understanding the radical unlikeness which accounts of religious experience apparently attempt to speak about. It does not, however, claim to present an exhaustive treatment of the issues raised, on the contrary, I am conscious of many shortcomings and omissions. For instance, it remains to be seen under precisely what conditions something counts as being an elucidating likeness (presumably all experiences are, for example, temporal, yet temporality alone would not seem to offer a particularly elucidating comparison). Moreover, the degree to which appeal to likeness is allowed operation in actual accounts of religious experience needs to be explored. In addition, the notion of categorizing experiences according to the extent to which they approach a point of total inclusion requires careful clarification. To begin with, according to what criteria could we establish that one experience was more inclusive than another? However, such issues can only be mentioned here, any adequate consideration of them would require a separate paper.In conclusion, I would suggest that to use radical unlikeness and/or ineffability simply as devices by which to halt any process of investigation, proclaiming that the thing in question is not like anything and so is beyond all words, risks making unintelligible and placing beyond all further inquiry an important and extensive area of human experience. As William Alston put it, to label something ineffable in an unqualified way is to shirk the job of making explicit the ways in which it can be talked about. It is surely more accurate to take ineffability as a qualifier which multiplies models without end than as an absolute which prevents the construction of any elucidating models.An early draft of this paper was read to a seminar group at the University of St. Andrews during Martinmas term 1984. I am grateful to Dr. Gordon Graham & Mr. Tony Ellis, both of the Department of Moral Philosophy, and to Dr. George Hall, of the Department of Divinity, for remarks which stimulated some subsequent revisions of the argument.

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