Blocking and overshadowing between intra-maze and extra-maze cues: A test of the independence of locale and guidance learning

Rats were trained on an elevated maze where the rewarded alternative was defined either in terms of intra-maze cues (rubber or sandpaper flooring on rewarded and unrewarded arms, regardless of their position) or in terms of extra-maze cues (the correct arm always pointed toward a particular corner of the room, and was sometimes covered with rubber and sometimes with sandpaper), or where both sets of cues were simultaneously relevant. In Experiment 1 rats pretrained with either intra-maze or extra-maze cues alone relevant learned less about the other set of cues than non-pretrained control groups, when, in a second phase of the experiment, both sets of cues were simultaneously relevant. Experiment 2 confirmed that intra-maze cues could block extra-maze cues, and ruled out one alternative explanation of the results of Experiment 1. Experiment 3 showed that extra-maze cues overshadowed intra-maze cues, but that there was no reciprocal overshadowing of extra-maze by intra-maze cues. This was despite the fact that animals learned the intra-maze discrimination significantly faster than the extra-maze discrimination. Experiment 3 also suggested that rats did not solve the extra-maze discrimination by learning to approach or avoid specific extra-maze cues, but rather by locating the correct arm by reference to the entire set of extra-maze cues. The results suggest that locale or place learning and cue or guidance learning, in O'Keefe and Nadel's (1978) terminology, interact with one another in much the same way as does learning about any pair of stimuli in a Pavlovian conditioning experiment.     

Defensive burying, nest relocation, and pup transport in lactating female rats

A wire-wrapped wooden dowel was inserted through the wall of the nest compartment of a two-compartment box. There were four conditions. Some lactating female rats were shocked by the dowel when they first touched it, and some were not, after which the dowel was either immediately withdrawn from the chamber or left in place for the duration of the ensuing 30-min test period. Three defensive behaviours were observed during the tests: the mothers buried the shock source with bedding from the floor of the chamber, they transported their pups to the adjoining “safe” chamber, and they built a new nest in the safe chamber from material salvaged from their original nest. The shocked mothers that were confronted with the shock source throughout the test period displayed significantly more of each of these three defensive behaviours than did the mothers in the other three conditions. The methods used in this study provide a simple, reliable, safe paradigm for studying maternal defensive behaviour; the results indicate that the defensive capacities of the rat extend far beyond stereotypical flight, freeze, and fight responses, which have been the focus of most research on rodent defense.     

Balancing the ledger: An application of Nagy's theories to the study of continuity and change among generations

This study uses an interpretive interview method to examine the micro-processes of generational continuity and change among a group of social activists. Boszormenyi-Nagy's theory of responsibility between generations, alternative models outside the family, and choice are used to explain the instances of change. Implications for research and practice are addressed.     

Where the Sum of Our Expectation Fails Us: The Exchange Paradox

In the exchange paradox, two players receive envelopes containing different amounts of money. The assignment of the amounts ensures each player has the same probability of receiving each possible amount. Nonetheless, for each specific amount a player may find in his envelope, there is a positive expectation of gain if the player swaps envelopes with the other player, in apparent contradiction with the symmetry of the game. I consider a variant form of the paradox that avoids problems with improper probabilities and I argue that in it these expectations give no grounds for a decision to swap since that decision must be based on a summation of all the expectations. But this sum yields a non-convergent series that has no meaningful value. The conflicting recommendations – that it is to one or the other player's advantage to swap – arise from different ways of grouping terms in the sum that yield an illusion of convergence. I describe a generalized exchange paradox, explore some of its properties and display another example.     

Suicidal Behaviors in Surviving Monozygotic and Dizygotic Co‐Twins: Is the Nature of the Co‐Twin's Cause of Death a Factor?

Genetically informative samples can address hereditary and experiential influences on suicide‐related behaviors. The frequency of suicide‐related behaviors was compared in twins from two survivor groups: (1) those whose co‐twins' deaths were suicides (monozygotic [MZ]: n = 47; dizygotic [DZ]: n = 31), and (2) those whose co‐twins' deaths were nonsuicides (MZ: n = 347; DZ: n = 170). The frequency of suicide attempts among suicide survivors was significantly higher in MZ than DZ twins, while the frequency of suicide attempts among nonsuicide twin survivors did not differ between MZ and DZ twins. Twin concordance for suicide attempts more likely reflects a genetic predisposition than a behavioral reaction to the loss.     

PEIRCE'S PRAGMATIC THEOLOGY AND STOIC RELIGIOUS ETHICS1

Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this God is also capable of fulfilling the pragmatic role demanded by Peirce's ethical expectations for the intelligent functioning of religion. The discussion proceeds to an elaboration of the aesthetic, metaphysical, and ethical elements of Peirce's philosophical system, which indicate why Peirce's religious ethics is best categorized as akin to Stoicism, with some Christian elements. For Peirce, religious ethics proceeds from the (potentially universal) agapic community's cooperation with God's loving creativity of the universe.