Generativity and Erikson's “belief in the species”

Generativity is the concern for guiding and promoting the next generation through such creative behavior as parenting, teaching, mentoring, leading, and generating products and outcomes that benefit others. Erikson (1963) has argued that in order to be generative in adulthood, people must have a fundamental “belief in the species” or a faith that human progress is possible and worth working toward. The present study focuses on hope and trust concerning the self and others (Erikson's “belief in the species”). In addition, however, the study examines the relation between generativity and personality traits, in this case, dominance, leadership, self-absorption, and nurturance. A sample of 70 adults was administered (1) a series of self-report questionnaires converging on Erikson's idea of belief in the species, (2) a self-report scale assessing generativity, (3) measures of personality traits, and (4) two open-ended measures of generativity requiring subjects to describe life commitments and creative endeavors. The results provide modest support for Erikson's claim of a link between belief in the species and generativity, with significant positive correlations obtained (1) between self-report generativity and two measures of belief in species and (2) between generativity assessed through life commitments and one measure of belief in the species. In addition, the personality trait of nurturance was positively related to all three generativity measures. Problems and issues in the assessment of generativity are discussed.     

A sermon from hell: Toward a theology of loneliness

Loneliness as part of the human condition is first explored from an experiential-philosophical perspective. A biblical survey suggests loneliness is normative to the faith experience and may portray a more realistic religiosity. Desert imagery in Scripture indicates a strong association among solitude, spiritual development, and potential dangers of spiritual deception. God's not yet-ness-itself a cause of existential loneliness—is paradoxically the way in which communion with God functions in the here and now. The creative use of solitude may enhance social, psychological, and spiritual well-being, and provide a way to theologize about personal isolation and disorientation.He is also editor of theHarding Journal of Religion and Psychiatry.     

EEG alpha asymmetry: task difficulty and hypnotizability

Parieto-occipital EEG alpha was recorded bilaterally, while 20 high- and 20 low-hypnotizable women performed one left-hemisphere and one right-hemisphere task of low difficulty and two other comparable tasks of high difficulty. Every task was performed twice, once with eyes open and once with eyes closed. All subjects were right-handed. The tasks were originally selected to be of high and low difficulty. The subjective rating of task-difficulty was also evaluated. The integrated amplitude alpha and the alpha ratio (R-L/R + L) were the dependent variables. The highly hypnotizable women showed significantly higher alpha amplitude in eyes-closed condition than the low scorers; this difference disappeared during task performance and in the eyes-open condition. The left-tasks showed lower alpha amplitude in both hemispheres than right-tasks and baseline. The right-hemisphere alpha amplitude was lower than left in all experimental conditions. On tasks of high and low difficulty there was different hemispheric behavior on right and left tasks. Performance reflecting the right and left hemispheres in the low-difficulty condition showed no changes between baseline, right- and left-tasks, while under high difficulty there was a decrease in alpha amplitude in the right and even more marked decrease in the left hemisphere during left-tasks. The pattern of task effects for ratio scores was the same as for alpha amplitude, however, despite the analysis of alpha scores, an interaction of hypnotizability X task-difficulty was detected. The highly hypnotizable women showed less negative alpha ratio during a task of low difficulty than during tasks of high difficulty; the reverse was true for the low-hypnotizable women. Finally, the highly hypnotizable subjects showed less subjective difficulty during performance than the low scorers.     

From page to program: Some typographical and temporal variables in radio homilies

Punctuation in 20 radio homilies by four speakers accounted for 76% of pause time and 64% of pause number. Pause duration varied systematically according to punctuation type. Commas accounted for 82% of punctuated positionsnot used for pausing.RRelevance for theories of text unitization is discussed. Both typographical and temporal measures are compared with a similar corpus of German homilies.     

“临床记忆量表”的编制

由于实际和科研工作的需要,设计和编制了“临床记忆量表”。量表包括指向记忆、联想学习、图象自由回忆、无意义图形再认和人像特点联系回忆五项分测验,同时编有相匹配的甲、乙两套。标准化分有文化部分和无文化部分分别取样,各2161例及1149例,共3310例。年龄范围为20至89岁。取样测试结果符合常态分配。甲、乙两套复测相关0.85。量表所测记忆与学习成绩、记忆与年龄的关系与经验相符。应用于脑肿瘤患者的结果表明无意义图形再认与右脑机能、联想学习与左脑机能有较多联系,符合预期构想。以上结果表明本量表信度、效度合格。     

Measuring the activity of severely and profoundly mentally-handicapped adults in ordinary housing

Earlier work on the quality of care in settings for severely and profoundly mentally-handicapped adults raised the question whether any useful purpose is served by promoting the extensive use of simple recreational materials to occupy people. Data were collected by direct observation on the activity of 6 adults living in a staffed house organized to promote engagement in household activities. Observations were taken over 5 weekdays from 07.00 to 10.00 and 15.00 to 23.00hr. The results showed that Ss spent between 22 and 67% of available time in purposeful activity. Between 27 and 65% of purposeful activity was engagement in domestic or housework tasks. Even the most handicapped people spent more time engaged in housework than in leisure and recreational tasks. The implications of these data are commented on and measurement issues which arise in ordinary housing as opposed to institutional settings are discussed.     

Development of hand preference in the Colorado Adoption Project

A longitudinal study of the development of hand preference in 152 adopted and 120 nonadopted (control) infants measured in natural behavioral situations at both 12 and 24 mo. of age is reported. Significant developmental trends were observed for both increasing strength and direction of handedness. Less than 10% of the infants exhibited a clear preference at 12 mo. of age, whereas about 30% were lateralized at 24 mo., with more boys than girls being left-handed. In contrast, over 90% of the parents of these children (both biological and adoptive parents of the adopted children and parents of the nonadopted children) were lateralized. Perhaps because so few infants were lateralized at either age, parent-offspring resemblances were inconsistent and the number of significant parent/child correlations was about that expected on the basis of chance alone.     

A detailed study of sequential saccadic eye movements for normal- and poor-reading children

This paper presents the results of an in-depth study of parameters characterizing sequenced saccadic eye movements for a group of dyslexic children and a comparative normal control group with ages in the range greater than 8.0 yr. and less than 13.0 yr. No parameters were statistically different for the two groups, which supports the findings of Brown, et al. and contradicts the findings of Pavlidis. Our results indicate that sequenced saccadic eye movements are not diagnostically useful for early detection of dyslexia.     

Centering culture in the treatment of opioid use disorder with American Indian and Alaska Native Communities: Contributions from a National Collaborative Board

American Indian/Alaska Native (AI/AN) communities are disproportionally impacted by the opioid overdose epidemic. There remains a dearth of research evaluating methods for effectively implementing treatments for opioid use disorder (OUD) within these communities. We describe proceedings from a 2-day Collaborative Board (CB) meeting tasked with developing an implementation intervention for AI/AN clinical programs to improve the delivery of medications to treat OUD (MOUD). The CB was comprised of Elders, cultural leaders, providers, individuals with lived experience with OUD, and researchers from over 25 communities, organizations, and academic institutions. Conversations were audio-recorded, transcribed, and coded by two academic researchers with interpretation oversight provided by the CB. These proceedings provided a foundation for ongoing CB work and a frame for developing the program-level implementation intervention using a strength-based and holistic model of OUD recovery and wellbeing. Topics of discussion posed to the CB included engagement and recovery strategies, integration of extended family traditions, and addressing stigma and building trust with providers and clients. Integration of traditional healing practices, ceremonies, and other cultural practices was recommended. The importance of centering AI/AN culture and involving family were highlighted as priorities for the intervention.