Psychological effects of permanently implanted false teeth: A 2-year follow-up and comparison with dentate patients

Abstract

The treatment of patients who have suffered total tooth loss (edentulism) has always posed many problems in dental care, since removable dentures cannot restore function completely and can often result in pain and mouth ulcers. An important recent advance is the development of “osseointegrated implants”. This technique involves the insertion of titanium screws into the jawbone and the denture is then attached to this fixed bridge. A previous controlled study (Kent and Johns, 1991) has shown that in the short term this technique is associated with a reduction in psychological distress and the number of dentally disabling symptoms, but no change in self-esteem. The aims of the current study were to (a) conduct a longer-term follow-up of these patients (the implant group) and (b) compare their adjustment with patients who possess their natural teeth (the dentate group). Twenty implant patients completed the General Health Questionnaire (GHQ), Rosenberg's self-esteem scale (Rosenberg, 1965) and a check-list of disabling symptoms on three occasions: before treatment, six months and 24 months post-treatment. Sixty-one dentate patients from four general dental practices completed the same questionnaires on a single occasion. In the implant group at 24 months, the number of psychological symptoms (GHQ) had returned to the pre-treatment level, even though the reduction in the number of disabling symptoms was maintained. Self-esteem remained unchanged. There was considerable individual variation in changes in GHQ scores, although, on average, the implant group's level of well-being at 24 months was similar to the dentate patients' on all measures.     

Deviant scripturalism and ritual satanic abuse part one: Possible Judeo‐Christian influences

Sociologists are locked in a contentious debate with mental health personnel over the reality of intergenerational satanic abuse. Prominent sociologists insist that the satanic accounts are part of a moral panic fuelled by the media, conservative churches, and professionals who use directive, suggestive, or leading questions in their counselling and interviewing sessions. Many therapists, in contrast, are convinced that the intensity of their clients’ horrific memories along with the basic similarities of many clients’ accounts strongly suggest that the ritual abuse accounts are true. Drawing from the discipline of religious studies, this study argues that readily accessible religious texts that often are central to our culture may provide inspiration to people who either want to sanctify their deviance or venerate the reputed god of this world (i.e. Satan). Using interviews and diaries from several alleged survivors, this study compares excerpts from their accounts with doctrinal precedents for satanic ritual abuse in deviant interpretations of the Judeo‐Christian tradition. While the article stops short of stating that intergenerational satanic accounts are true, it insists that at least some of them are plausible.¹     

Aberrant neural processing of moral violations in criminal psychopaths

A defining characteristic of psychopathy is the willingness to intentionally commit moral transgressions against others without guilt or remorse. Despite this "moral insensitivity," the behavioral and neural correlates of moral decision-making in psychopathy have not been well studied. To address this issue, the authors used functional magnetic resonance imaging (fMRI) to record hemodynamic activity in 72 incarcerated male adults, stratified into psychopathic (n = 16) and nonpsychopathic (n = 16) groups based on scores from the Hare Psychopathy Checklist-Revised (R. D. Hare, 2003), while they made decisions regarding the severity of moral violations of pictures that did or did not depict moral situations. Consistent with hypotheses, an analysis of brain activity during the evaluation of pictures depicting moral violations in psychopaths versus nonpsychopaths showed atypical activity in several regions involved in moral decision-making. This included reduced moral/nonmoral picture distinctions in the ventromedial prefrontal cortex and anterior temporal cortex in psychopaths relative to nonpsychopaths. In a separate analysis, the association between severity of moral violation ratings and brain activity across participants was compared in psychopaths versus nonpsychopaths. Results revealed a positive association between amygdala activity and severity ratings that was greater in nonpsychopaths than psychopaths, and a negative association between posterior temporal activity and severity ratings that was greater in psychopaths than nonpsychopaths. These results reveal potential neural underpinnings of moral insensitivity in psychopathy and are discussed with reference to neurobiological models of morality and psychopathy.     

Development and content validity of a screening instrument for gaming addiction in adolescents: The Gaming Addiction Identification Test (GAIT)

This study describes the development of a screening tool for gaming addiction in adolescents – the Gaming Addiction Identification Test (GAIT). Its development was based on the research literature on gaming and addiction. An expert panel comprising professional raters (n = 7), experiential adolescent raters (n = 10), and parent raters (n = 10) estimated the content validity of each item (I‐CVI) as well as of the whole scale (S‐CVI/Ave), and participated in a cognitive interview about the GAIT scale. The mean scores for both I‐CVI and S‐CVI/Ave ranged between 0.97 and 0.99 compared with the lowest recommended I‐CVI value of 0.78 and the S‐CVI/Ave value of 0.90. There were no sex differences and no differences between expert groups regarding ratings in content validity. No differences in the overall evaluation of the scale emerged in the cognitive interviews. Our conclusions were that GAIT showed good content validity in capturing gaming addiction. The GAIT needs further investigation into its psychometric properties of construct validity (convergent and divergent validity) and criterion‐related validity, as well as its reliability in both clinical settings and in community settings with adolescents.     

Psychometric evaluation of the adolescent and parent versions of the Gaming Addiction Identification Test (GAIT)

The objective of the study is to evaluate the psychometric properties of the Gaming Addiction Identification Test (GAIT) and its parent version (GAIT‐P), in a representative community sample of adolescents and parents in Västmanland, Sweden. Self‐rated and parent‐rated gaming addictive symptoms identified by GAIT and GAIT‐P were analyzed for frequency of endorsement, internal consistency, concordance, factor structure, prevalence of Internet gaming disorder (IGD), concurrence with the Gaming Addiction Scale for Adolescents, 7‐item version (GAS) and the parent version of GAS (GAS‐P), and for sex differences. The 12‐month prevalence of IGD was found to be 1.3% with GAIT and 2.4% with GAIT‐P. Results also indicate promising psychometric results within this population, with high internal consistency, and high concurrent validity with GAS and GAS‐P. Concordance between adolescents and parents ratings was high, although moderate in girls. Although exploratory factor analysis indicated poor model fit, it also indicated unidimensionality and high factor loadings in all analyses. GAIT and GAIT‐P are suitable for continued use in measuring gaming addiction in adolescents, and, with the additional two items, they now cover all nine IGD criteria.     

Exploring Women Track and Field Athletes' Meanings of Muscularity

Women athletes often struggle with attaining the muscular body needed to compete successfully, while at the same time negotiating expectations to conform to a lean and toned ideal. The purpose of this study was to explore women track and field athletes’ meanings of muscularity. Four adult and four adolescent women participated in focus groups and one-on-one interviews, exploring issues surrounding the body, including ideals and expectations. The participants also took photographs to represent their perceptions of their own muscularity. Four themes emerged: (a) many faces of muscularity, (b) a blurred line between appearance and performance, (c) a culture of comparison, and (d) a journey towards self-acceptance. Muscularity was identified as a complex and context specific experience, reflecting the multiple meanings of muscularity and the periods of struggle on the journey towards self-acceptance of the body.     

Self-Control,Intimate Partner Abuse,and Intimate Partner Victimization: Testing the General Theory of Crime in Thailand

Cities invariably have “gray” areas where formal policing and regulatory reach is relatively ineffective. By focusing on individuals or groups traditional theories of deviance fail to account for community-level processes that create local alternative norms that contribute to behavior seen as deviant by outsiders. By combining theories of space with issues of identity construction and deviance, we analyze an inner-city neighborhood in Mexico City in terms of four factors: Structural Location, Material Form, Meaningfulness, and Organizational Integration. This creates a model for understanding forms of deviance that are rooted in community processes of resistance to the dominant normative system.     

Augustine's On the Good of Marriage and Infused Virtue in the Twelfth Century

In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God‐given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that the explanation lies in the impact of Aristotle's philosophy on medieval theology. This essay argues that the dispositional account of God‐given virtues was already entrenched by the end of the twelfth century and probably owes more to the influence of Augustine's treatise On the Good of Marriage.     

Stirring the hearts of followers: charismatic leadership as the transferal of affect

In 2 studies, the authors found that leader charisma was positively associated with followers' positive affect and negatively associated with followers' negative affect. The authors hypothesized that leaders' positive affect, positive expression, and aroused behavior will mediate these relationships. The results of their lab study suggest that leaders' positive expression and aroused behavior mediated these relationships. A field study showed that firefighters under the command of a charismatic officer were happier than those under the command of a non-charismatic officer and that these relationships were mediated by the leader's positive affect and a tendency to express positivity.