Risk Factors for Attempting Suicide in Prisoners

We wished to examine determinants of suicidal behavior in prisoners. 903 male prisoners had a psychiatric interview which included various psychometric tests. Suicide attempters were compared with prisoners who had never attempted suicide. Significantly more of the attempters had a history of psychiatric disorder, substance abuse, a family history of suicidal behavior, convictions for violent crime, had exhibited aggressive behavior in jail, and had higher BGLHA aggression scores. A similar pattern of risk factors was found for prisoners with suicidal ideation. A lifetime history of attempting suicide, or of having suicidal ideation, is frequent in prisoners. Risk factors include family, developmental, aggression, personality, psychiatric, and substance abuse factors.     

The cultural part of cognition

This paper discusses the role of cultural anthropology in Cognitive Science. Culture is described as a very large pool of information passed along from generation to generation, composed of learned “programs” for action and understanding. These cultural programs differ in important ways from computer programs. Cultural programs tend to be unspecified and inexplicit rather than clearly stated algorithms learned through a slow process of guided discovery, and involve the manipulation of content based rather than formal symbol systems. Cultural symbol systems often have affective as well as objective referents, giving them a strong directive effect. The argument is made that in the process of repeated social transmission and use, cultural programs come to take forms which have a good “fit” to the natural capacities and constraints of the human information processing system.     

Truth,relativism and western conceptions of indian philosophy

We (relatively few) Western analytic philosophers who also work on classical Indian philosophy commonly encounter puzzlement or suspicion from our colleagues in Western philosophy because of our Indian interests. The ubiquity of these attitudes is itself revealing of Western conceptions of Indian philosophy, though their origins lie in cultural history often unknown to those who hold them. In the first part of this paper I relate a small but significant slice of that history before going on to distinguish and illustrate three different Western conceptions of Indian philosophy associated with three different approaches to India: the magisterial, the exoticist and the curatorial. I argue that none of these three approaches gives us an adequate conception of Indian philosophy: the magisterial approach is overly dismissive, the exoticist approach misrepresents the analytical achievements of Indian philosophy, and the curatorial approach fails to take seriously Indian philosophy's concern with truth. I advocate instead a different Western approach to Indian philosophy, an approach suggested by the Indian philosophers’ own discussions of the problem of truth.