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121.
Does each hemisphere have its own system for monitoring and responding to errors? Three experiments investigate the effect of presenting lateralized accuracy feedback in a bilateral lexical decision task. We presented feedback after each trial in either the left visual field (LVF) or right visual field (RVF). In Experiment 1 the feedback stimuli were faces smiling or frowning, in Experiment 2 we used colored squares, and Experiment 3 tested the effect of verbal feedback. Negative feedback presented in the LVF tended to improve performance on the following trial, while the same negative feedback in the RVF tended to disrupt performance on the following trial. This result was strongest with the faces as feedback, was less pronounced with colored squares, and disappeared with verbal feedback. The results are interpreted as suggesting a right hemisphere superiority for error monitoring that depends on the mode of feedback. 相似文献
122.
Infant-directed (ID) speech produced by fathers who varied in their number of self-reported symptoms of depressed was analyzed for differences its ability to promote infant voice-face associative learning. Infants of fathers with elevated scores on the Beck Depression Inventory-II (BDI-II) showed significantly poorer learning than did infants of fathers with non-elevated BDI-II scores when their fathers' ID speech served as a conditioned stimulus for a face reinforcer in a conditioned-attention paradigm. Fathers with elevated BDI-II scores produced ID speech with marginally significantly lower F0 variability than fathers with non-elevated BDI-II scores. However, F0-related cues were uncorrelated with infant learning. Overall, fathers' ID speech contained significantly less F0 modulation than did mothers' ID speech. These findings show that paternal depression, like maternal depression, adversely affects infant learning in a conditioned-attention paradigm. 相似文献
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Lawrence Kaplan 《Journal of Modern Jewish Studies》2015,14(1):89-108
This paper will discuss three new methods of teaching Talmud that Israeli Religious Zionist Yeshivas have adopted over the past two decades against the backdrop of the hitherto and perhaps still dominant approach to teaching Talmud in these Yeshivas, namely, the classical conceptual, ahistorical, highly abstract “Brisker” approach: (1) a modified Brisker approach; (2) the “Torat Eretz Yisrael,” “the Torah of the Land of Israel” approach; and (3) what I would call the “shiluv” approach, a term that implies forming a new and harmonious whole. What these three approaches have in common is the desire to retain the conceptual analysis of the Brisker approach, but to abandon its strict formalism and combine it with the search for religious meaning and significance. However, while the first two approaches in their search for the religious significance of the text generally eschew the use of the critical methodologies employed by academic Talmudic scholarship, the third approach embraces the use of those methodologies and seeks to integrate them into the world of traditional Talmud study. I will focus on the theological challenges raised by this attempted integration and on how the exponents of the “shiluv” approach have sought to deal with them. 相似文献
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Kaplan JS 《Developmental psychology》2012,48(5):1292-1298
There has been a vigorous debate for decades concerning the heritability of intelligence. In recent years, the debate has been focused on whether the components of IQ variability change with age and on separating environmental effects into shared and unshared components. Citing evidence from adoption studies, studies comparing identical and fraternal twins, and studies of identical twins raised apart, some prominent psychologists have concluded that the shared environment has a significant effect on the intelligence of children but little or no effect on the intelligence of adults. In this article, the evidence from such studies is reviewed. The article reaches the conclusion that while there is some evidence from adoption studies supporting the claim that shared environment has little or no effect on adult intelligence, that evidence is inconclusive and is inconsistent with evidence from twin studies and from studies of identical twins reared apart. (PsycINFO Database Record (c) 2012 APA, all rights reserved). 相似文献
128.
ABSTRACTEmpathy involves a mapping between the emotions observed in others and those experienced in one’s self. However, effective social functioning also requires an ability to differentiate one’s own emotional state from that of others. Here, we sought to examine the relationship between trait measures of empathy and the self-other distinction during emotional experience in both children and adults. We used a topographical self-report method (emBODY tool) in which participants drew on a silhouette of a human body where they felt an emotional response while watching film and music clips, as well as where they believed the character in the film or performer was feeling an emotion. We then assessed how the degree of overlap between the bodily representation of self versus other emotions related to trait empathy. In adults, the degree of overlap in the body maps was correlated with Perspective Taking. This relationship between cognitive empathy and degree of overlap between self and other was also found with children (8–11 years old), even though children performed worse on the task overall. The results suggest that mapping emotions observed or imagined in other’s bodies onto our own is related to the development of empathy. 相似文献
129.
Facial expressions have been studied mainly in chimpanzees and have been shown to be important social signals. In platyrrhine and strepsirrhine primates, it has been doubted that facial expressions are differentiated enough, or the species socially capable enough, for facial expressions to be part of their communication system. However, in a series of experiments presenting olfactory, auditory and visual stimuli, we found that common marmosets (Callithrix jacchus) displayed an unexpected variety of facial expressions. Especially, olfactory and auditory stimuli elicited obvious facial displays (such as disgust), some of which are reported here for the first time. We asked whether specific facial responses to food and predator-related stimuli might act as social signals to conspecifics. We recorded two contrasting facial expressions (fear and pleasure) as separate sets of video clips and then presented these to cage mates of those marmosets shown in the images, while tempting the subject with food. Results show that the expression of a fearful face on screen significantly reduced time spent near the food bowl compared to the duration when a face showing pleasure was screened. This responsiveness to a cage mate’s facial expressions suggests that the evolution of facial signals may have occurred much earlier in primate evolution than had been thought. 相似文献
130.
This paper addresses two of the most famous “others” in human history: Hellenism in relation to Hebraism and man in relation to woman. The development of modern psychiatry and psychology has been fundamentally informed by classical Greek thought, leaving the Bible epistemologically maligned as a valid alternative source-text for development of metatheory. This historical dominance of classical Greek thought has likewise directly contributed to the “otherness” status of women, establishing an implicit misogynistic undercurrent in Western history. The biblical worldview offers a destigmatized conception of the woman that affirms her independent status as a psychologically complete individual. This difference dramatically plays out in contrasting biblical and Greek views of women through comparing the story of Prometheus and Pandora with that of Adam and Eve. Pandora is described as a curse to man in retaliation for Prometheus stealing fire for man. In stark contrast, Eve is described as a blessing to man and as a helpmeet-opposite (ezer kenegdo). The biblical narrative of Adam and Eve represents a truly egalitarian approach to women. Despite Freud’s materialistic treatment of religion, the privileged position that classical Greek thought has enjoyed in the West has in fact acted as an illusion, serving as an existential tranquilizer and distracting the scientific conversation away from the life-affirming, hopeful message promoted through the biblical tradition. We can no longer afford to keep the Bible in the “other” category—we must mobilize the biblical tradition in the service of inductively developing a robust new conception of mental health. 相似文献