Mahatma Gandhi’s Pragmatic Spirituality: Its Relevance to Psychology East and West

M. K. Gandhi is no academic psychologist; but his philosophy and practice of pragmatic spirituality have important implications for psychology in general and Indian psychology in particular. Psychology as taught and practised in India is mostly Western and not Indian psychology. Indian psychology is an emerging system of psychology with its roots in classical Indian thought. According to Gandhi, the person is instinctively brute, but inherently spiritual. Consequently, he/she has on the one hand natural attraction to sensory gratification and indulgence, selfish desires and craving. On the other hand, he or she aspires for self-realization. Human development is a dialectical process where people seek to find a workable synthesis between sensory indulgence and spiritual aspirations, between egotistic selfishness and altruistic urges. Gandhi’s life provides an excellent case study of the ways of spiritual development. The techniques he crafted like satyagraha and the strategies he followed in his public life give us insights into how spirituality can be applied to improve human condition. The applications are not India specific, but universal. Therefore, psychologists from the East as well as from the West can join in exploring Gandhian ideas and techniques of psycho-spiritual development and their relevance to today’s troubled world.     

Using perfusion fMRI to measure continuous changes in neural activity with learning

In this study, we examine the suitability of a relatively new imaging technique, arterial spin labeled perfusion imaging, for the study of continuous, gradual changes in neural activity. Unlike BOLD imaging, the perfusion signal is stable over long time-scales, allowing for accurate assessment of continuous performance. In addition, perfusion fMRI provides an absolute measure of blood flow so signal changes can be interpreted without reference to a baseline. The task we used was the serial response time task, a sequence learning task. Our results show reliable correlations between performance improvements and decreases in blood flow in premotor cortex and the inferior parietal lobe, supporting the model that learning procedures that increase efficiency of processing will be reflected in lower metabolic needs in tissues that support such processes. More generally, our results show that perfusion fMRI may be applied to the study of mental operations that produce gradual changes in neural activity.     

Measuring nominal scale agreement between a judge and a known standard

Two designs for comparing a judge's ratings with a known standard are presented and compared. Design A pertains to the situation where the judge is asked to categorize each ofN subjects into one ofr (known) classes with no knowledge of the actual number in each class. Design B is employed when the judge is given the actual number in each class and is asked to categorize the individuals subject to these constraints. The probability distribution of the total number of correct choices is developed in each case. A power comparison of the two procedures is undertaken.     

Social anxiety disorder in childhood and adolescence: descriptive psychopathology

Although the presentation of social anxiety disorder (SAD) in adults is well documented, less is known about its clinical manifestation in children and adolescents. To date, most studies have included combined samples of children and adolescents despite the fact that this age range represents an extensive period of growth and development. This study compares and contrasts the clinical presentation of SAD among children (ages 7-12) and adolescents (ages 13-17). One hundred and fifty children (n=74) and adolescents (n=76) with a primary diagnosis of SAD participated in the study. The assessment battery included clinical ratings and behavioral observation as well as parental and self-report. The results indicate that, although the symptom presentation of children and adolescents with primary SAD shares many features, children tend to present with a broader pattern of general psychopathology, while adolescents have a more pervasive pattern of social dysfunction and may be more functionally impaired as a result of their disorder. These findings suggest that interventions for SAD need to carefully consider clinical presentation of the disorder as it manifests in childhood and adolescence.     

刺激呈现时间对汉字语义加工脑偏侧化的影响

以往关于汉字字词识别脑功能偏侧化的研究发现了左半球优势、右半球优势或者大脑两半球均势三种不同的结果。该研究采用一侧化Stroop范式(刺激分别只呈现于左视野、中央视野或右视野中),通过系统地改变刺激呈现时间以期探讨刺激呈现时间是可以解释这些不一致结果的可能因素之一。结果显示:对于右利手被试,在刺激呈现时间为60 ms时右半球出现了较强的Stroop效应,在刺激呈现200 ms时左右半球的Stroop效应没有表现出差异,在刺激呈现时间较长时左半球表现出较强的Stroop效应。该结果提示,随着刺激呈现时间的延长,语义优势发生了从右半球到左半球的转换。     

Perspectives of Indian Traditional and Allopathic Professionals on Religion/Spirituality and its Role in Medicine: Basis for Developing an Integrative Medicine Program

Allopathic medical professionals in developed nations have started to collaborate with traditional, complementary, and alternative medicine (TCAM) to enquire on the role of religion/spirituality (r/s) in patient care. There is scant evidence of such movement in the Indian medical community. We aim to understand the perspectives of Indian TCAM and allopathic professionals on the influence of r/s in health. Using RSMPP (Religion, Spirituality and Medicine, Physician Perspectives) questionnaire, a cross-sectional survey was conducted at seven (five TCAM and two allopathic) pre-selected tertiary care medical institutes in India. Findings of TCAM and allopathic groups were compared. Majority in both groups (75 % of TCAM and 84.6 % of allopathic practitioners) believed that patients’ spiritual focus increases with illness. Up to 58 % of TCAM and allopathic respondents report patients receiving support from their religious communities; 87 % of TCAM and 73 % of allopaths believed spiritual healing to be beneficial and complementary to allopathic medical care. Only 11 % of allopaths, as against 40 % of TCAM, had reportedly received ‘formal’ training in r/s. Both TCAM (81.8 %) and allopathic (63.7 %) professionals agree that spirituality as an academic subject merits inclusion in health education programs (p = 0.0003). Inclusion of spirituality in the health care system is a need for Indian medical professionals as well as their patients, and it could form the basis for integrating TCAM and allopathic medical systems in India.