The role of cognitive factors in the pathogenesis of obsessive-compulsive symptoms: a prospective study

Cognitive models of obsessive-compulsive disorder (OCD) posit that specific kinds of dysfunctional beliefs (e.g., pertaining to responsibility and the significance of intrusive thoughts) underlie the development of this disorder. The present study was designed to prospectively evaluate whether dysfunctional beliefs thought to underlie OCD act as a specific vulnerability factor in the pathogenesis of obsessive-compulsive symptomatology. Eighty-five individuals were prospectively followed over a period of time thought to be associated with an increased onset of OCD symptoms -- childbirth and the postpartum. The majority of these new mothers and fathers experienced intrusive infant-related thoughts and performed neutralizing behaviors similar to, but less severe than, those observed in OCD. Scores on a measure of dysfunctional beliefs thought to underlie OCD predicted the development of obsessive-compulsive symptoms after controlling for pre-existing OCD symptoms, anxiety, and depression. Dysfunctional beliefs also predicted the severity of checking, washing, and obsessional OCD symptom dimensions, but not neutralizing, ordering, or hoarding symptom dimensions. These data provide evidence for specific dysfunctional beliefs as risk factors in the development of some types of OCD symptoms.     

Expectation of outgroup behaviour: can you trust the outgroup?

Outgroups are usually viewed with suspicion and expected to discriminate against the ingroup. The present study demonstrated that ingroup members attributed past discriminatory behaviour committed by individuals of unknown group membership more to outgroup members than to either ingroup members or members of a neutral group. In contrast, past egalitarian behaviour was attributed less to outgroup members than to members of a neutral group. Ingroup members also expected more discrimination from a future outgroup allocator than from a future neutral group allocator. Finally, the study showed that ingroup members' own behaviour in allocating money became more biased in favour of ingroup members vis-á-vis outgroup members when the future allocator was from an outgroup rather than from a neutral group and when they had witnessed the discriminatory behaviour of an allocator in the past.     

Stimulus spacing effects in duration perception are larger for auditory stimuli: Data and a model

Models of duration bisection have focused on the effects of stimulus spacing and stimulus modality. However, interactions between stimulus spacing and stimulus modality have not been examined systematically. Two duration bisection experiments that address this issue are reported. Experiment 1 showed that stimulus spacing influenced the classification of auditory, but not visual, stimuli. Experiment 2 used a wider stimulus range, and showed stimulus spacing effects for both visual and auditory stimuli, although the effects were larger for auditory stimuli. A version of Temporal Range Frequency Theory was applied to the data, and was used to demonstrate that the qualitative pattern of results can be captured with the single assumption that the durations of visual stimuli are less discriminable from one another than are the durations of auditory stimuli.     

ERNEST BECKER'S PSYCHOLOGY OF RELIGION FORTY YEARS ON: A VIEW FROM SOCIAL COGNITIVE PSYCHOLOGY

This article distinguishes between three projects in Ernest Becker's (1924–1974) later work: his psychology of “religion,” his psychology of religion, and his psychology of Religion (with a capital R). The first is an analysis of culture and civilization as immortality projects, means by which to deny death. The second, which overlaps with the first, is a characterization of religion‐as‐practiced (e.g., by adherents of the world religions) as a particularly effective immortality project vis‐à‐vis death anxiety. The third is less social scientific and more theological; Becker argues for a view of God that is in the tradition of Søren Kierkegaard and Paul Tillich (and, arguably, Pseudo‐Dionysius, Augustine, and Thomas Aquinas). Focusing on the second of these projects—as much has already been written on the first, and little can be said about the third—this article evaluates Becker's claims about religion‐as‐practiced in light of recent developments in social cognitive psychology.     

Crying threshold and intensity in major depressive disorder

Clinical lore suggests that depression is associated with frequent and intense crying. To test these postulations empirically, a standardized cry-evoking stimulus was presented to depressed and nondepressed participants, and their likelihood of crying and the magnitude of crying-related changes in their emotion experience, behavior, and autonomic physiology were compared. Unexpectedly, crying was no more likely in depressed than in nondepressed participants. Within the nondepressed group, participants who cried exhibited increases in the report and display of sadness and had greater cardiac and electrodermal activation than did participants who did not cry. There was less evidence of this crying-related emotional activation within the depressed group. The lack of emotional activation among clinically depressed participants who cried provides a tantalizing clue concerning how emotions are dysregulated in this disorder.     

Persistence and relapse of reinforced behavioral variability

The present study examined persistence and relapse of reinforced behavioral variability in pigeons. Pigeons emitted four‐response sequences across two keys. Sequences produced food according to a lag schedule, in which a response sequence was followed by food if it differed from a certain number of previous sequences. In Experiment 1, food was delivered for sequences that satisfied a lag schedule in both components of a multiple schedule. When reinforcement was removed for one component (i.e., extinction), levels of behavioral variability decreased for only that component. In Experiment 2, food was delivered for sequences satisfying a lag schedule in one component of a multiple schedule. In the other component, food was delivered at the same rate, but without the lag variability requirement (i.e., yoked). Following extinction, levels of behavioral variability returned to baseline for both components after response‐independent food delivery (i.e., reinstatement). In Experiment 3, one group of pigeons responded on a lag variability schedule, and the other group responded on a lag repetition schedule. For both groups, levels of behavioral variability increased when alternative reinforcement was suspended (i.e., resurgence). In each experiment, we observed some evidence for extinction‐induced response variability and for variability as an operant dimension of behavior.     

Knowing When Help Is Needed: A Developing Sense of Causal Complexity

Research on the division of cognitive labor has found that adults and children as young as age 5 are able to find appropriate experts for different causal systems. However, little work has explored how children and adults decide when to seek out expert knowledge in the first place. We propose that children and adults rely (in part) on “mechanism metadata,” information about mechanism information. We argue that mechanism metadata is relatively consistent across individuals exposed to similar amounts of mechanism information, and it is applicable to a wide range of causal systems. In three experiments, we show that adults and children as young as 5 years of age have a consistent sense of the causal complexity of different causal systems, and that this sense of complexity is related to decisions about when to seek expert knowledge, but over development there is a shift in focus from procedural information to internal mechanism information.     

Salience Versus Proportional Reasoning: Rethinking the Mechanism Behind Graphical Display Effects

Two experiments examined predictions from two separate explanations for previously observed display effects for communicating low‐probability risks: foreground:background salience and proportional reasoning. According to foreground:background salience, people's risk perceptions are based on the relative salience of the foreground (number of people harmed) versus the background (number of people at risk), such that calling attention to the background makes the risk seem smaller. Conversely, the proportional reasoning explanation states that what matters is whether the respondent attends to the proportion, which conveys how small the risk is. In Experiment 1, we made the background more salient via color and bolding; in contrast to the foreground:background salience prediction, this manipulation did not influence participants' risk aversion. In Experiment 2, we separately manipulated whether the foreground and the background were displayed graphically or numerically. In keeping with the proportional reasoning hypothesis, there was an interaction whereby participants given formats that displayed the foreground and background in the same modality (graphs or numbers, thereby making the proportion easier to form) saw the probability as smaller and were less risk averse than participants given the information in different modalities. There was also a main effect of displaying the background graphically, providing some support for foreground:background salience. In total, this work suggests that the proportional reasoning account provides a good explanation of many display effects related to communicating low‐probability risks, although there is some role for foreground:background salience as well. Copyright © 2018 John Wiley & Sons, Ltd.     

Religiosity and treatment response to antidepressant medication: a prospective multi-site clinical trial

The present study examined the relationship between religiosity/spirituality and treatment response to antidepressant medication (citalopram). One-hundred and forty-eight Caucasian and African-American adults with uncomplicated major depression were treated with citalopram (20–60?mg/day) over an eight-week period in a prospective multi-site clinical trial. Treatment response was assessed weekly with the Hamilton Rating Scale for Depression. Religiosity (i.e., religious behaviours) and spirituality (i.e., spiritual well-being) were assessed at week 3. No significant associations between spirituality and treatment response were found; however, there was a strong curvilinear relationship between religiosity and treatment response. Compared to lower or higher levels of religiosity, a moderate level of religiosity was significantly associated with a higher likelihood of remission and greater reduction in severity of depression. This association was independent of social support, ethnicity, gender, education, and baseline depression severity. A moderate amount of religiosity appears to be independently associated with an enhanced treatment response to citalopram.