Emotional intelligence in incarcerated men with psychopathic traits

The expression, recognition, and communication of emotional states are ubiquitous features of the human social world. Emotional intelligence (EI) is defined as the ability to perceive, manage, and reason about emotions, in oneself and others. Individuals with psychopathy have numerous difficulties in social interaction and show impairment on some emotional tasks. Here, the authors investigate the relation between EI and psychopathy in a sample of incarcerated men (N = 374), using the Psychopathy Checklist-Revised (PCL-R; Hare, 2003) and the Mayer-Salovey-Caruso Emotional Intelligence Test (MSCEIT; Mayer, Salovey, & Caruso, 2002). The MSCEIT is a well-validated ability-based EI measure that does not rely on self-report judgments of emotional skills. The Hare PCL-R is the gold standard for the assessment of psychopathy in clinical populations. Controlling for general intelligence, psychopathy was associated with lower EI. These findings suggest individuals with psychopathy are impaired on a range of EI abilities and that EI is an important area for understanding deficits in psychopathy.     

Perspectives on prediction: Does third-person imagery improve task completion estimates?

People typically underestimate the time necessary to complete their tasks. According to the planning fallacy model of optimistic time predictions, this underestimation occurs because people focus on developing a specific plan for the current task and neglect the implications of past failures to meet similar deadlines. We extend the classic planning fallacy model by proposing that a phenomenal quality of mental imagery – the visual perspective that is adopted – may moderate the optimistic prediction bias. Consistent with this proposal, participants in four studies predicted longer completion times, and thus were less prone to bias, when they imagined an upcoming task from the third-person rather than first-person perspective. Third-person imagery reduced people’s focus on optimistic plans, increased their focus on potential obstacles, and decreased the impact of task-relevant motives on prediction. The findings suggest that third-person imagery helps individuals generate more realistic predictions by reducing cognitive and motivational processes that typically contribute to bias.     

The psychopath magnetized: insights from brain imaging

Psychopaths commit a disproportionate amount of violent crime, and this places a substantial economic and emotional burden on society. Elucidation of the neural correlates of psychopathy may lead to improved management and treatment of the condition. Although some methodological issues remain, the neuroimaging literature is generally converging on a set of brain regions and circuits that are consistently implicated in the condition: the orbitofrontal cortex, amygdala, and the anterior and posterior cingulate and adjacent (para)limbic structures. We discuss these findings in the context of extant theories of psychopathy and highlight the potential legal and policy implications of this body of work.     

Deviant scripturalism and ritual satanic abuse part two: Possible Masonic,Mormon, Magick,and Pagan influences

Having shown in a previous paper the possible Judeo–Christian influences that may exist in ritual satanic abuse, this study compares portions of people's accounts (using interviews and diaries from several alleged survivors), with doctrinal precedents for satanic ritual abuse in deviant interpretations of Masonic, Mormon, Magick, and Pagan traditions.¹     

The interplay of attention and emotion: top-down attention modulates amygdala activation in psychopathy

Psychopathic behavior has long been attributed to a fundamental deficit in fear that arises from impaired amygdala function. Growing evidence has demonstrated that fear-potentiated startle (FPS) and other psychopathy-related deficits are moderated by focus of attention, but to date, no work on adult psychopathy has examined attentional modulation of the amygdala or concomitant recruitment of relevant attention-related circuitry. Consistent with previous FPS findings, here we report that psychopathy-related differences in amygdala activation appear and disappear as a function of goal-directed attention. Specifically, decreased amygdala activity was observed in psychopathic offenders only when attention was engaged in an alternative goal-relevant task prior to presenting threat-relevant information. Under this condition, psychopaths also exhibited greater activation in selective-attention regions of the lateral prefrontal cortex (LPFC) than did nonpsychopaths, and this increased LPFC activation mediated psychopathy’s association with decreased amygdala activation. In contrast, when explicitly attending to threat, amygdala activation did not differ in psychopaths and nonpsychopaths. This pattern of amygdala activation highlights the potential role of LPFC in mediating the failure of psychopathic individuals to process fear and other important information when it is peripheral to the primary focus of goal-directed attention.     

Desire’s revelatory conflagration

ABSTRACT

Through a comparative reading of work by Georges Bataille, Lee Edelman, Guy Hocquenghem and Pseudo-Dionysius, this essay argues that they share an apophatic vision that informs a politics of negating refusal. It insists that a queer theology, and its accompanying political vision, must be critical without reserve, and only then can it avoid the antagonisms that comprise the social order.     

Pushing the Monstrous to the Edge of the World; Shaking the Nightmare off the Chest: Hans Blumenberg and Walter Benjamin’s Philosophies of Myth

Abstract

This paper explores the philosophies of myth of Walter Benjamin and Hans Blumenberg. It defends the thesis that both approaches to myth, despite their differences, bring the longer, more ambiguous, legacy of the history of the human species into relation with the more familiar history of logos (a history of thinking). They do this by maintaining a distinction between myth as it probably first emerged, namely as a way of controlling human anxieties and vulnerabilities that arose as a consequence of the pragmatic, material conditions of the pre-historical world, and myth as the vast array of orally transmitted traditions left to history. In the case of both thinkers, this dichotomy illuminates myth, not as one category of human expression, but as a representation of the deeper vulnerabilities experienced by human beings, and the concerted, collective (largely failed) attempts to overcome them. Philosophy’s task in the face of a longer, darker history of the species, is a vigilant negotiation with the human frailties that might see its work undone.     

Orientation in trapezoid-shaped enclosures: implications for theoretical accounts of geometry learning

Human participants learned to select 1 of 4 distinctively marked corners in a rectangular virtual enclosure. After training, control and test trials were interspersed with training trials. On control and test trials, all markers were equivalent in color, but only during test trials was the shape of the enclosure manipulated. Specifically, for each test trial, a single long wall or short wall of the enclosure increased twice as long as or decreased half as long as that present in the training enclosure. These manipulations produced 8 unique trapezoid-shaped enclosures. Participants were allowed to select 1 corner during control and test trials. Performance during control trials revealed that participants selected the correct and rotationally equivalent locations. Performance during test trials revealed that participants selected locations in trapezoid-shaped enclosures that were consistent with those predicted by global geometry (i.e., principal axis of space) but were inconsistent with those predicted by local geometry (i.e., proportion of rewarded training features present at a location). Results have implications for theoretical accounts of geometry learning.     

Attachment to God,religious tradition,and firm attributes in workplace commitment

Research on organizational commitment suggests there is an association between American theists’ emotional attachment to God and their emotional commitment to the workplace. A sense of divine calling has been shown to partially mediate this association but, beyond that, little is known. The purpose of this study is to shed further light on the relationship between secure attachment to God and affective organizational commitment. I do so by testing whether the employee’s religious tradition is associated with affective organizational commitment and whether the employee’s firm attributes moderate the relationship between attachment to God and organizational commitment. Results suggest that: 1) Catholics evince higher levels of organizational commitment than Evangelicals, and 2) firm size significantly moderates the relationship between attachment to God and organizational commitment across religious affiliations.