Visual‐motor and executive functions in children born preterm: The Bender Visual Motor Gestalt Test revisited

Böhm, B., Lundequist, A. & Smedler, A.‐C. (2010). Visual‐motor and executive functions in children born preterm: The Bender Visual Motor Gestalt Test revisited. Scandinavian Journal of Psychology, 51, 376–384. Visual‐motor development and executive functions were investigated with the Bender Test at age 5½ years in 175 children born preterm and 125 full‐term controls, within the longitudinal Stockholm Neonatal Project. Assessment also included WPPSI‐R and NEPSY neuropsychological battery for ages 4–7 ( Korkman, 1990 ). Bender protocols were scored according to Brannigan & Decker (2003) , Koppitz (1963) and a complementary neuropsychological scoring system (ABC), aimed at executive functions and developed for this study. Bender results by all three scoring systems were strongly related to overall cognitive level (Performance IQ), in both groups. The preterm group displayed inferior visual‐motor skills compared to controls also when controlling for IQ. The largest group differences were found on the ABC scoring, which shared unique variance with NEPSY tests of executive function. Multiple regression analyses showed that hyperactive behavior and inattention increased the risk for visual‐motor deficits in children born preterm, whereas no added risk was seen among hyperactive term children. Gender differences favoring girls were strongest within the preterm group, presumably reflecting the specific vulnerability of preterm boys. The results indicate that preterm children develop a different neurobehavioral organization from children born at term, and that the Bender test with a neuropsychological scoring is a useful tool in developmental screening around school start.     

REPUBLICS AND THEIR LOVES: REREADING CITY OF GOD 191

In City of God 19.24, Augustine rejects Cicero's definition of res publica as a society founded on justice for a new definition focused on common objects of love. Robert Markus, Oliver O'Donovan, and a host of Augustinian political theologians have depicted this move as a positive gesture toward secular society. Yet this reading fails to account for why Augustine waited so long to address Cicero's definition, first discussed in Book 2, and for the radical dualism Augustine sets forth between the two cities throughout his text. I argue, in line with Rowan Williams and John Milbank, for a minority reading of Book 19 that draws upon the narrative structure of City of God. In Books 3–5, Augustine recounts the history of the earthly city according to Rome's penchant for violence and idolatry, both a function of love for temporal goods. In Book 18, Augustine traces the history of the earthly city before Rome according to the same themes, completing a narrative argument that humanity has always been divided according to differing loves. Book 19 advances the idea that such idolatry is injustice—a failure to grant God the worship he is due. With the new definition of 19.24, Augustine retains Cicero's emphasis on the importance of virtue in civic society while characteristically shifting the terms of discussion from justice to love. While such a definition means that Rome can be called a res publica, it also prompts a negative judgment upon her history according to her objects of love. Given her violence and idolatry, Rome is no better than Assyria, Babylon, Egypt, and Greece—all subject to withering critique in Book 18. Thus, Augustine's new definition does not retract but extends the polemic of City of God.     

Communication With Older Adults The Influence of Age Stereotypes,Context, and Communicator Age

Forty young, 40 middle-aged, and 40 older adults rated their beliefs about the vocal style that they would use in addressing two older targets—one fitting a negative (Despondent) and one a positive (Golden Ager) stereotype. Participants also gave oral messages to the two targets in either a hospital or community context. Supporting a stereotype-sensitive model of the communication and aging process, participants' beliefs and messages revealed a greater tendency to use patronizing talk with the Despondent target than with the Golden Ager. In addition, the extent and type of patronizing talk (overly nurturing or directive) to the targets was affected by the context in which the target was presented and the age of the communicator. In particular, the number of directive/patronizing messages to Golden Ager targets increased significantly in the hospital context. Finally, older participants were less likely to give patronizing messages to all targets than were younger participants.     

The Moral Status of Deprogramming

ABSTRACT  In this paper I examine some of the issues surrounding the moral status of the therapy known as 'deprogramming'. I argue against the extreme view that all deprogrammings are morally impermissible. In certain instances deprogramming is morally justified because it is quite capable of restoring the conditions needed for the exercise of autonomy. The view of autonomy I am following is that constructed by Gerald Dworkin, wherein two conditions must be met in describing a person as autonomous—authenticity and procedural independence. Autonomy of another type, described by Dworkin as authenticity plus substantive independence, may be lost by persons involved in cults but in those instances deprogramming as reconstructed in this paper is not a morally justified measure.     

A Stage Approach to Career Counseling With Christian Women

Almost 75% of married women ages 25–54 years are in the labor force in the United States. Many are in occupations that are below their potential or are not personally satisfying. Lack of role satisfaction can result in depression, but the career issues of women in treatment are often ignored. Christian women may be particularly vulnerable to role dissatisfaction. The authors offer a stage model for assessment of Christian women who present with symptoms of depression, in hopes of addressing issues of role satisfaction from work and lessening depressive symptoms.     

Cheshire Calhoun's Project of Separating Lesbian Theory from Feminist Theory

I support Cheshire Calhoun's argument that there is a distinctive type of sexuality injustice addressed to lesbians and gays, but challenge her definitional strategy regarding the concepts of “lesbian” and “gay” and the “universalistic essentialist” distinction that she draws between patriarchy and compulsory heterosexuality. Finally, I take issue with the political implications of her claim that lesbians’ and gays’ special oppression stems from our exclusion from the legal prerogatives of marriage and parenthood.     

Regional Variation in Preferences for Vernacular Houses

This paper tests 2 theories of relevance to design review and design guidelines. In Study I. a between-subjects design. III college students in Connecticut and 93 college students in Ohio judged goodness of example, familiarity, or preference for 6 houses. The results failed to uncover differences in response related to local experience, suggesting that global features of the houses may overcome local experience. In Study 2, a within-subjects design, 110 students from Connecticut and 49 from Ohio rated goodness of example, familiarity, and preference for the same 6 houses. Results indicate minor effects of goodness of example and familiarity on preference. The results show preference as multidimensional, reflecting knowledge structure, physical features, and connotative meanings.     

The Epistemology of the Question of Authenticity,in Place of Strategic Essentialism

The question of authenticity centers in the lives of women of color to invite and restrict their representative roles. For this reason, Gayatri Chakravorty Spivak and Uma Narayan advocate responding with strategic essentialism. This paper argues against such a strategy and proposes an epistemic understanding of the question of authenticity. The question stems from a kernel of truth—the connection between experience and knowledge. But a coherence theory of knowledge better captures the sociality and the holism of experience and knowledge.