Spirituality,Culture and Mental Health: Prospects and Risks for Contemporary Psychology of Religion

This paper asks whether: (1) psychology of religion is doing what it is supposed to do, (2) the contemporary psychological attention to religion and spirituality is perhaps of a transgressive nature, and (3) conceptualizations of spirituality in psychological publications are biased. It makes a plea for phenomenologically well-informed research on real forms of religion and spirituality, from a perspective that is as broad as psychology at present has become, with due regard for both the cultural make-up of the phenomena and the unavoidable limits of psychologists' professional competence.     

It's only a dream if you wake up: Young adults' achievement expectations,opportunities, and meritocratic beliefs

The present paper examines university graduates' beliefs about how meritocratic socioeconomic status (SES) attainment in U.S. society is for themselves (merit agency beliefs) and for most other people (merit societal beliefs), and how these distinct beliefs are differentially associated with labour market experiences and achievement‐goal attitudes and expectations in the aftermath of the Great Recession. Data from a 10‐month longitudinal study of 217 graduates from the 2013 class of a large public U.S. university were analysed using multilevel modelling. The results indicate that most participants optimistically expected to attain upward social mobility. Furthermore, participants' merit agency beliefs were reflective of their labour market prospects and experiences, and calibrated their achievement‐goal attitudes and expectations. However, participants' merit societal beliefs were not associated with these labour market experiences and achievement‐goal attitudes and expectations. The distinction between merit agency beliefs and merit societal beliefs may be motivationally beneficial by allowing individuals to continue striving toward the uncertain long‐term goal pursuit of upward social mobility despite the short‐term struggles and setbacks many young adults are likely to experience in the aftermath of the Great Recession.     

Rats’ acquisition of the ephemeral reward task

The ephemeral reward task provides a subject with a choice between two alternatives A and B. If it chooses alternative A, reinforcement follows and the trial is over. If it chooses alternative B, reinforcement follows but the subject can also respond to alternative A which is followed by a second reinforcement. Thus, it would be optimal to choose alternative B. Surprisingly, Salwiczek et al. (PLoS One 7:e49068, 2012. doi: 10.1371/journal.pone.00490682012) reported that adult fish (cleaner wrasse) mastered this task within 100 trials, whereas monkeys and apes had great difficulty with it. The authors attributed the species differences to ecological differences in the species foraging experiences. However, Pepperberg and Hartsfield (J Comp Psychol 128:298–306, 2014) found that parrots too learned this task easily. We have found that with a similar task pigeons are not able to learn to choose optimally within 400 trials (Zentall et al. in J Comp Psychol 130:138–144, 2016). In Experiment 1 of the present study, we found that rats did not learn to choose optimally in 840 trials; however, in Experiment 2 we added a prior commitment to the initial choice by increasing delay to reinforcement for the choice response from a single lever press to the first lever press after 20 s (FI20 s). In a comparable amount of training to Experiment 1, the rats learned to choose optimally. Although the use of a prior commitment increases the delay to reinforcement, it appears to reduce impulsive responding which in turn leads to optimal choice.     

A Pilot Study of Transformational Leadership and College Counseling Outcomes

This pilot study explores the relationship between perceived transformational leadership skills of college counselors and outcomes in counseling. College students receiving counseling (n = 46) were given a revised version of the Multifactor Leadership Questionnaire (MLQ), the Working Alliance Inventory, Short Form (WAI-S), and the Counseling Center Assessment of Psychological Symptoms (CCAPS-34). Results yielded significant relationships between improvement in areas of client functioning and subscales measuring aspects of transformational leadership in counselors as perceived by clients. In addition to significant correlations between alliance and subscales of the MLQ, there were strong negative relationships between social anxiety and management by exception (active); academic distress and idealized influence (behavior); and alcohol use and management by exception (passive).     

The tuning-fork model of human social cognition: a critique

The tuning-fork model of human social cognition, based on the discovery of mirror neurons (MNs) in the ventral premotor cortex of monkeys, involves the four following assumptions: (1) mirroring processes are processes of resonance or simulation. (2) They can be motor or non-motor. (3) Processes of motor mirroring (or action-mirroring), exemplified by the activity of MNs, constitute instances of third-person mindreading, whereby an observer represents the agent's intention. (4) Non-motor mirroring processes enable humans to represent others' emotions. After questioning all four assumptions, I point out that MNs in an observer's brain could not synchronically resonate with MNs in an agent's brain unless they discharged in a single brain in two distinct tasks at different times. Finally, I sketch a conceptualist alternative to the resonance model according to which a brain mechanism active in both the execution and the perception of e.g., the act of grasping is the neural basis of the concept of e.g., grasping.     

Group Cognitive Behavior Therapy for Chronic Posttraumatic Stress Disorder: An Initial Randomized Pilot Study

Individuals with posttraumatic stress disorder (PTSD) related to a serious motor vehicle accident were randomly assigned to either group cognitive behavioral treatment (GCBT) or a minimum contact comparison group (MCC). Compared to the MCC participants (n = 16), individuals who completed GCBT (n = 17) showed significant reductions in PTSD symptoms, whether assessed using clinical interview or a self-report measure. Among treatment completers, 88.3% of GCBT participants did not satisfy criteria for PTSD at posttreatment assessment, relative to 31.3% of the MCC participants. Examination of anxiety, depression, and pain measures did not show a unique advantage of GCBT. Treatment-related gains were maintained over a 3-month follow-up interval. Patients reported satisfaction with GCBT, and attrition from this treatment was comparable with individually administered CBTs. Results are discussed in light of modifications necessitated by the group treatment format, with suggestions for future study of this group intervention.     

SHOULD KANTIANS BE CONSEQUENTIALISTS?

Parfit argues that a form of rule consequentialism can be derived from the most plausible formulation of the fundamental principle of Kantian ethics. And so he concludes that Kantians should be consequentialists. I argue that we have good reason to reject two of the auxiliary premises that figure in Parfit's derivation of rule consequentialism from Kantianism. ¹     

Guessing imagined and live chance events: Adults behave like children with live events

An established finding is that adults prefer to guess before rather than after a chance event has happened. This is interpreted in terms of aversion to guessing when relatively incompetent: After throwing, the fall could be known. Adults (N=71, mean age 18;11, N=28, mean age 48;0) showed this preference with imagined die‐throwing as in the published studies. With live die‐throwing, children (N=64, aged 6 and 8 years; N=50, aged 5 and 6 years) and 15‐year‐olds (N=93, 46) showed the opposite preference, as did 17 adults. Seventeen‐year‐olds (N=82) were more likely to prefer to guess after throwing with live rather than imagined die‐throwing. Reliance on imagined situations in the literature on decision‐making under uncertainty ignores the possibility that adults imagine inaccurately how they would really feel: After a real die has been thrown, adults, like children, may feel there is less ambiguity about the outcome.