The neurobiology of substance and behavioral addictions

Behavioral addictions, such as pathological gambling, kleptomania, pyromania, compulsive buying, and compulsive sexual behavior, represent significant public health concerns and are associated with high rates of psychiatric comorbidity and mortality. Although research into the biology of these behaviors is still in the early stages, recent advances in the understanding of motivation, reward, and addiction have provided insight into the possible pathophysiology of these disorders. Biochemical, functional neuroimaging, genetic studies, and treatment research have suggested a strong neurobiological link between behavioral addictions and substance use disorders. Given the substantial co-occurrence of these groups of disorders, improved understanding of their relationship has important implications not only for further understanding the neurobiology of both categories of disorders but also for improving prevention and treatment strategies.     

Typing versus thinking aloud when reading: Implications for computer-based assessment and training tools

The goal of this study was to assess the impact of modality of production of think-aloud protocols on reading strategies. Readers in two studies spoke or typed protocols for narrative or science texts and completed comprehension tests for each text. Human judges identified the presence of paraphrasing, bridging inferences, and elaborating within the protocols. Reading comprehension skill was assessed with the Nelson-Denny test. With respect to narrative texts, paraphrasing and bridging were less frequent when readers were typing than when they were thinking aloud. With respect to science texts, less-skilled readers made bridging inferences more frequently when typing than when speaking. Conversely, skilled readers generated more paraphrases than bridges when typing thoughts but not when speaking. These results have implications for computer-based tools for reading assessment and intervention.     

Psychometric properties of the Situational Inventory of Body-Image Dysphoria-Short form in a Spanish sample

The primary objective of this study was to translate and validate Situational Inventory of Body-Image Dysphoria-Short form (SIBID-S) in a Spanish population. The scale consists of 20 items to assess the frequency of dysphoric body-image emotions in certain situational contexts, using a five-point rating scale. The questionnaire was administered to 214 women between the ages of 14 and 29 years, from primary and secondary schools and a university. Principal components analysis indicated a one-factor structure for the entire sample and both younger (<18) and older (≥18) participants. Internal consistency was high (0.94), and the test–retest reliability over 1 month ranged between 0.89 and 0.93. The SIBID-S showed good convergent validity in relation to other pertinent measures of body image, eating pathology, and self-esteem. Moreover, the SIBID-S was differentiated low-risk, subclinical eating disturbed, and clinical eating disordered patients. Results support the potential utility of the SIBID-S in the Spanish female population, including a younger group than previously studied, as well as its usefulness in the assessment of body image among females varying in degrees of eating pathology.     

Us without them: evidence for an intragroup origin of positive in-group regard

Four experiments examined whether group formation and positive in-group regard require interaggregate comparison as the in-group-requires-an-out-group assumption of the metacontrast principle implies. The authors fostered novel social aggregates with or without a contrasting aggregate with which members could compare and varied intra-aggregate factors (interaction or interdependence). Regardless of whether interaggregate comparison was feasible, the intra-aggregate factors increased the perceived entitativity of the aggregate and positive regard toward the aggregate (i.e., social attraction and cooperation among members). Mediation analyses were consistent with the possibility that the intra-aggregate factors promoted entitativity, which in turn promoted in-group regard. These data suggest that group formation and in-group regard have intragroup origins and do not require comparison with a contrasting social aggregate.     

Why do adolescents use drugs? A common sense explanatory model from the social actor's perspective

Analysis was made of the common sense explanations of 60 Mexican teenage illicit drug users in rehabilitation to determine their drug use debut. The explanatory model was separated into three blocks, two of which contained common sense aspects: interaction between subject's plane and the collectivity; and relationship between subject's interior (subject-family) and exterior (environment or group-pressure). Based on these data, we propose that drug use debut may be linked to subjects' emotional vulnerability which originates in the family image and renders them more susceptible to the influence of others. This kind of reasoning points to a more passive than active, and more social than personal dynamic in drug use debut, important factors for developing preventative measures.     

With the future behind them: convergent evidence from aymara language and gesture in the crosslinguistic comparison of spatial construals of time

Cognitive research on metaphoric concepts of time has focused on differences between moving Ego and moving time models, but even more basic is the contrast between Ego‐ and temporal‐reference‐point models. Dynamic models appear to be quasi‐universal cross‐culturally, as does the generalization that in Ego‐reference‐point models, FUTURE IS IN FRONT OF EGO and PAST IS IN BACK OF EGO. The Aymara language instead has a major static model of time wherein FUTURE IS BEHIND EGO and PAST IS IN FRONT OF EGO; linguistic and gestural data give strong confirmation of this unusual culture‐specific cognitive pattern. Gestural data provide crucial information unavailable to purely linguistic analysis, suggesting that when investigating conceptual systems both forms of expression should be analyzed complementarily. Important issues in embodied cognition are raised: how fully shared are bodily grounded motivations for universal cognitive patterns, what makes a rare pattern emerge, and what are the cultural entailments of such patterns?     

The relationship between false confessions and perceptions of parental rearing practices

The main aim of the study was to investigate the relationship between a history of having made a false confession and reported parental rearing practices. It was hypothesized that the reporting of rejection and absence of warmth by parents would be associated with the making of a false confession. The participants were 804 college students in Iceland. Each was asked about false confessions made to teachers and parents in the past, as well as about false confessions made to the police during questioning. The participants completed questionnaires relating to perceived parental rearing practices (EMBU), proneness to antisocial behavior (the Gough Socialization Scale), personality (EPQ), self-esteem (Rosenberg), and compliance (GCS). Only eight participants (1% of those interrogated) claimed to have made false confessions to the police, whereas 10% claimed to have made false confessions to teachers or parents. False confessions were significantly associated with proneness to antisocial behavior and the EMBU Rejection and Warmth scales for both fathers and mothers.     

The Sources and Resources of Our Indigenous Theology

In this article I describe the sources of my indigenous theology out of my own experiences, my worldview, and as a woman. In the first part, I mention our struggles of resistance as the source from which we draw our strength and hopes to resist oppression and dream of a different society, as our ancestors dreamed and acted. I then speak of our living for the day as an act of ideological resistance. It is possible that many readers do not yet understand it, but this involves a worldview different from that of Western capitalism. Some communities in the Amazon still practise this other worldview and take it as their guide. They live day by day, concerned not for the morrow but for the present day; they attempt to live a life of quality, justice and honesty, as if it were the last day of their lives. The source from which our theological enterprise springs is also our wise men and women, who still survive in our communities. They are the guardians of our ancestral wisdom on life, the cosmos and our relations with the created world and its creatures. Moreover, our lifestyle is based on caring for and protecting Pachamama as one of the joint creators with God, who offers us life and enables us to live in the world as brothers and sisters, because we come into being in Pachamama and return to her.