rTMS for PTSD: induced merciful oblivion or elimination of abnormal hypermnesia?

Neuroimaging studies and experimental data suggest that symptoms of posttraumatic stress disorder (PTSD) are associated with dysfunctions of neural circuits linking prefrontal cortex and the limbic system that have a role in autobiographic episodic memory. High-frequency repetitive transcranial magnetic stimulation (rTMS) of the right dorsolateral prefrontal cortex (DLPFC) has been suggested to be beneficial to patients with PTSD, transiently alleviating re-experiencing as well as avoidance reactions and associated anxiety symptoms. In healthy humans, converging evidence suggests that rTMS of the right DLPFC interferes with episodic memory retrieval. Hence, we hypothesize that daily applications of rTMS in PTSD patients may reduce access to the set of autobiographical stored events, that, if re-experienced, may cause the overt PTSD symptoms.     

The automatic orienting of attention to goal-relevant stimuli

It is often assumed that attention is automatically allocated to stimuli relevant to one’s actual goals. However, the existing evidence for this idea is limited in several ways. We investigated whether words relevant to a person’s current goal influence the orienting of attention even when an intention to attend to the goal-relevant stimuli is not present. In two experiments, participants performed a modified spatial cueing paradigm combined with a second task that induced a goal. The results of the experiments showed that the induced goal led to the orientation of attention to goal-relevant words in the spatial cueing task. This effect was not found for words semantically related to the goal-relevant words. The results provide evidence for motivational accounts of attention, which state that the automatic allocation of attention is guided by the current goals of a person.     

Does Duration of Deregulated Religious Markets Affect Church Attendance? Evidence from 26 Religious Markets in Europe and North America Between 1981 and 2006

This study tests the deregulation hypothesis of religious market theory in 26 European and Northern American countries by examining differences in religious involvement between and within countries. The deregulation hypothesis, which is assumed to be universally valid, predicts that religious involvement is higher in deregulated religious markets. Moreover, countries having deregulated religious markets for a longer period of time are supposed to have higher levels of involvement. Therefore, we test the duration hypothesis. This test is important, as it also has been argued that it may take time for deregulation to have an effect on religious involvement. Multilevel analysis on the stacked European and World Value Surveys of 1981, 1990, 2000, and 2006 show that deregulation fosters church attendance, but duration of deregulation does not increase church attendance. Although the deregulation hypothesis cannot be rejected, we find that modernization corrodes church attendance to a larger extent than deregulation can stimulate church attendance.     

Race and sex in a lifetime

Abstract: The Jungian analysts who participated in the writing of this paper 1 explicitly or implicitly address issues of social and political stasis, retrogression and change via their particular usages of the concept of the transcendent function. Singer proposes that the transcendent function is a term that is usually applied to individuals in whom symbolic material appears that suggests the reconciling of opposites, leading to psycho‐spiritual growth. He also looks at the notion of the transcendent function as it can appear in a similar way in the collective psyche. In addition, he gives attention to the opposite phenomenon—what might be called the descendent function—as it appears in the collective psyche and its leadership, wherein symbolic material can create the division of groups of people into opposites, mobilizing destructive rather than transformative experience. Meador states that Jung designated the mediating process of assimilating unconscious images and ideas into consciousness as the transcendent function. Just as this synthesizing process can produce insight in the individual, it can also be applied to changes in collective society. Embedded collective assumptions tend to shift when opposites collide, as they did, for example, in the turmoils of the 1960s. Her contribution focuses on the recent revolution in racial and sexual attitudes as the product of a collective struggle between certain ingrained social mores from the past and conflicting new points of view. Samuels’ conclusion is that the concept of the transcendent function has little value with respect to political problems. His contribution focuses on: (i) The limitations of using ideas (such as the transcendent function) derived from analysis with individuals in furtherance of an understanding of social and political phenomena. (ii) The specific problem of a lack of credible psycho‐political models for social progress and regress—he argues that the transcendent function is not useful in this regard. (iii) The question of political aggression, violence and conflict in society is explored from the standpoint of the transcendent function so as to investigate its possible role in the management of political conflict. Samuels severely criticizes what he terms ‘triangulation’ and ‘hyper‐reflection’ on the part of analysts who engage with political debates and issues. (iv) Leadership is examined from the standpoint of the transcendent function which, again, does not seem pertinent. Rather, new discoveries in family psychology about the role of the father have greater possibilities as a basis for new thinking about leadership.     

Procedural fairness and endorsement of prototypical leaders: Leader benevolence or follower control?

This research explored why strongly identifying followers endorse prototypical leaders by addressing the role of procedural fairness in this process. We introduced the distinction between procedural fairness rules relating to leader benevolence (i.e., whether the leader supports the group’s interests) and follower control (i.e., whether followers can influence the leader’s decisions). We predicted that strongly identifying group members endorse prototypical leaders because they perceive such leaders as acting in line with benevolence related fairness rules rather than because such leaders are perceived as giving followers control. An organizational field study and a laboratory experiment revealed support for these ideas. Our results thus provide insights into why prototypical leaders are endorsed among strongly identifying followers. They also have implications for the procedural fairness literature in showing that frequently studied procedural fairness rules (e.g., voice) do not explain endorsement of leaders believed to support the group’s interests.     

Proximal antecedents and correlates of adopted error approach: a self-regulatory perspective

The current study aims to further investigate earlier established advantages of an error mastery approach over an error aversion approach. The two main purposes of the study relate to (1) self-regulatory traits (i.e., goal orientation and action-state orientation) that may predict which error approach (mastery or aversion) is adopted, and (2) proximal, psychological processes (i.e., self-focused attention and failure attribution) that relate to adopted error approach. In the current study participants' goal orientation and action-state orientation were assessed, after which they worked on an error-prone task. Results show that learning goal orientation related to error mastery, while state orientation related to error aversion. Under a mastery approach, error occurrence did not result in cognitive resources "wasted" on self-consciousness. Rather, attention went to internal-unstable, thus controllable, improvement oriented causes of error. Participants that had adopted an aversion approach, in contrast, experienced heightened self-consciousness and attributed failure to internal-stable or external causes. These results imply that when working on an error-prone task, people should be stimulated to take on a mastery rather than an aversion approach towards errors.     

The Validity and Structure of Culture‐Level Personality Scores: Data From Ratings of Young Adolescents

ABSTRACT We examined properties of culture‐level personality traits in ratings of targets (N=5,109) ages 12 to 17 in 24 cultures. Aggregate scores were generalizable across gender, age, and relationship groups and showed convergence with culture‐level scores from previous studies of self‐reports and observer ratings of adults, but they were unrelated to national character stereotypes. Trait profiles also showed cross‐study agreement within most cultures, 8 of which had not previously been studied. Multidimensional scaling showed that Western and non‐Western cultures clustered along a dimension related to Extraversion. A culture‐level factor analysis replicated earlier findings of a broad Extraversion factor but generally resembled the factor structure found in individuals. Continued analysis of aggregate personality scores is warranted.     

Longer-term consequences of anger expression in negotiation: Retaliation or spillover?

Negotiators often concede to angry partners. But what happens when they meet again? According to the spillover hypothesis, negotiators demand less from previously angry partners because they perceive them as tough. According to the retaliation hypothesis, negotiators demand more from previously angry partners because of negative impressions and a desire to get even. Experiment 1 showed that participants demanded less in later negotiations when their partner in a previous negotiation had expressed anger (rather than no emotion) and the later negotiation was with the same (rather than a different) partner. Consistent with the spillover hypothesis, this effect was mediated by inferences regarding the partner’s toughness. Experiment 2 showed that apologies reduce the negative effects of anger on impressions and desire for future interaction. Behavioral reactions were moderated by social value orientation: extending the established might/morality effect, prosocial participants responded cooperatively to an apology, whereas proselfs responded competitively.     

Effect of a kickboxing match on salivary cortisol and immunoglobulin A

The hypothesis that salivary cortisol would increase and salivary immunoglobulin A (IgA) decrease after a kickboxing match was tested among 20 male athletes. Saliva samples collected before and after the match were analyzed. Salivary cortisol and salivary IgA concentrations (absolute concentration, salivary IgAabs) and the secretion rate of IgA (salivary IgArate) were measured by enzyme-linked immunosorbent assay. A Wilcoxon test for paired samples showed significant increases in salivary cortisol from pre- to postmatch. No significant changes were observed in salivary IgAabs or secretory IgArate and saliva flow rate. This study indicates that a kickboxing match might increase salivary concentration and thereafter it could be considered a significant source of exercise-related stress. On the other hand, the effect of a kickboxing match on mucosal immunity seems not to be relevant.     

Dealing with Diversity: On the Uses of Common Sense in Descartes and Montaigne

This essay attempts to retrieve the notion of ‘common sense’ within the writings of Descartes and Montaigne. I suggest that both writers represent distinct traditions in which the notion is employed. Descartes represents a modernist tradition in which common sense is understood to be a cognitive faculty, while Montaigne represents a humanist tradition in which common sense is understood as a political virtue. I also suggest that both writers work with the notion as a way of responding to diversity in the world. The paper concludes with a discussion of how the notion of common sense employed by Descartes and Montaigne emerges out of the scholastic tradition and the assertion that both writers are responding to the educational consequences of scholasticism. I also discuss how the reconstruction of Descartes in this paper can provide some ground for raising new questions about the Cartesian project and educational philosophy. Finally, I gesture toward the idea that the humanist tradition with its understanding of common sense as political virtue can provide benefit for contemporary responses to diversity.