Interpreter Bias on the Rorschach Test as a Function of Patients' Socioeconomic Status

Hypotheses investigated were: Rorschach interpretation would indicate more negative and pathological factors for patients with lower-class, than for patients with middle-class social histories; and experienced interpreters would be less biased than inexperienced ones. Groups of experts (Fellows of the Society for Projective Techniques) and novices (graduate students) rated the same protocols; a) blind, b) accompanied by a lower-class history, c) accompanied by a middle-class history, on 21 objective scales. Addition of social-class information significantly influences judgments in the predicted directions. Much of the effect was attributable to the novice Rorschachers but the experts were not entirely free of the biasing effect.     

Children's Pets and Adults' Self-Concepts

Self-concepts of adults were related to the age when they had their first pet. The Tennessee Self Concept Scale (TSCS) (Fitts, 1965) Total Positive self-concept scores were higher if subjects were under 6 years or over 10 years old than if they were between 6 and 10 years old when they had their first pet. Similar results were found for the TSCS Physical and Social subscales. Whereas gender effects were also found, no significant pet ownership or other childhood Companion Animal Bonding Scale (Poresky, Hendrix, Mosier, & Samuelson, 1987) effects were found.     

A price above rubies: Patriarchy and the feminine

Jung's understanding of individuation as the way consciousness develops in some people in the second half of life is not well conveyed by images suggesting the heroic capture or sacrifice of consciousness by an ego seeking to gain a broader standpoint. Such images derive from Jung's writings in the first half of his professional career, when his own psychological horizon was rapidly enlarging, but he had not yet arrived at a conception of the Self. What he means by individuation once the Self enters the picture becomes clearer if we turn to Chinese philosophy, whose three main traditions, Buddhism, Confucianism, and Taoism, all influenced Jung's mature psychology. That the move from ego to Self involves a change in perspective as to the nature and origin of consciousness is made evident by the process of “turning the light around,” described in The Secret of the Golden Flower, which has been identified as a practice of Buddhist meditation. As a consequence of the successful cultivation of the Self, individuation also entails a difference in the level of a person's consciousness, a difference that the Confucian Classic of Change, the I Ching, recommends that the person take into account. Finally, the consciousness produced by individuation, because it hovers between ego and Self, is often uncertain of its ground. This paradoxical development is beautifully conveyed by the Taoist philosopher Chuang-Tzu, whose famous dream of himself as a butterfly led him, upon waking, to question his true identity.     

Elaborating the relationship between age and adolescent cigarette smoking

Previous research has found that the relationship between variables derived from a social control model of deviant behavior are conditional on the age of adolescents. We examine whether the observed age effect on adolescent cigarette use may be due to a cohort or period effect by using multiple cross‐sections from several cohorts of adolescents. We find that basing conclusions about some social control variables on cross‐sectional results may lead to erroneous interpretations concerning the age‐conditional effects of some of the variables in our model.     

Ego Psychological Contributions to Understanding Microaggressions in Clinical Social Work Practice

Although the concept of microaggressions is highly useful for social work, current discussions of this concept have failed to adequately address some of the complex clinical issues associated with the recipient's experience of microaggressions. The complexity of these issues is especially noteworthy in work with clients who have mental illness, and/or have experienced trauma. Our understanding of microaggressions and the assessment and treatment process can be enriched by applying a psychoanalytic lens, and in particular, an ego psychological framework.     

The Deep Self Model and asymmetries in folk judgments about intentional action

Recent studies by experimental philosophers demonstrate puzzling asymmetries in people’s judgments about intentional action, leading many philosophers to propose that normative factors are inappropriately influencing intentionality judgments. In this paper, I present and defend the Deep Self Model of judgments about intentional action that provides a quite different explanation for these judgment asymmetries. The Deep Self Model is based on the idea that people make an intuitive distinction between two parts of an agent’s psychology, an Acting Self that contains the desires, means-end beliefs, and intentions that are the immediate causal source of an agent’s actions, and a Deep Self, which contains an agent’s stable and central psychological attitudes, including the agent’s values, principles, life goals, and other more fundamental attitudes. The Deep Self Model proposes that when people are asked to make judgments about whether an agent brought about an outcome intentionally, in addition to standard criteria proposed in traditional models, people also assess an additional ‘Concordance Criterion’: Does the outcome concord with the psychological attitudes of the agent’s Deep Self? I show that the Deep Self Model can explain a very complex pattern of judgment asymmetries documented in the experimental philosophy literature, and does so in a way that has significant advantages over competing models.     

Latent inhibition in the honey bee, Apis mellifera: Is it a unitary phenomenon?

Latent inhibition refers to learning that some stimuli are not signals of important events. It has been widely studied in vertebrates, but it has been substantially less well studied in invertebrates. We present an investigation into latent inhibition in the honey bee (Apis mellifera) using a proboscis extension response conditioning procedure that involved ‘preexposure’ of an odor without reinforcement prior to appetitive conditioning. A significant latent inhibition effect, measured in terms of a reduction in acquisition performance to the preexposed odor, was observed after 8 unreinforced presentations, and the effect continued to increase in strength up to 30 presentations. We also observed that memories formed for the preexposed odor lasted at least 24 h. Further manipulation of interstimulus interval and the visual conditioning context partially attenuated the effect. The latter results indicate that latent inhibition in honey bees may not be a unitary phenomenon. Two different mechanisms may be required, in which one mechanism is dependent on the visual context and the second is not.     

Groundwork for Transfeminist Care Ethics: Sara Ruddick,Trans Children,and Solidarity in Dependency

This essay considers the dependency of trans youth by bridging transgender studies with feminist care ethics to emphasize a trans wisdom about solidarity through dependency. The first major section of the essay argues for reworking Sara Ruddick's philosophy of mothering in the context of trans and gender‐creative youth. This requires, first, stressing a more robust interaction among her divisions of preservative love, nurturance for growth, and training for acceptability, and second, creating a more nuanced account of “nature” in relation to nurturance for growth to avoid casting transition as contrary to a trans youth's healthy development. In the second major section of the essay, I depart from Ruddick's framework to emphasize the difference of care for trans youth by trans and/or queer communities and through mutual caregiving, stressing a trans wisdom about dependency and solidarity found in the work of Sylvia Rivera and Marsha P. Johnson. Turning to Eva Feder Kittay's links between dependency work and equality, I argue that Rivera and Johnson's work contains a distinct knowledge derived from practice necessitating the connection between solidarity and dependency in particular communities. I then call for more work on trans care ethics, trans ethics, and trans wisdom more broadly.