Mind,Soul and Spirit: Conceptions of Immaterial Identity in Different Cultures

The cognitive science of religion has recently focused attention on whether concepts of mind, soul, and spirit derive from the same or different intuitive foundations of immaterial identity. The present research is the first to look at intuitions about these three concepts simultaneously in different cultures. Methodologically, hypothetical transplants or transfers of minds or brains have been commonly used to examine the development of inferences about the continuity of mental identity despite bodily displacement. The present research extends the transfer paradigm to compare inferences about transfers of “soul” and “spirit” as well as the “mind.” American, Brazilian, and Indonesian undergraduate participants were presented with a series of scenarios in which a character's soul, mind, or spirit is transferred to another character's body. Participants made judgments about the consequences of such transfers on behaviors selected to potentially differentiate underlying intuitive categories. Results indicate that intuitions of soul, spirit, and mind do appear to draw from different but overlapping intuitions, which are recruited in different ways depending on religion and country. For American and Indonesian participants, the mind transfer was judged more often to result in a displacement of cognitive attributes compared to bodily, social, and moral attributes. Across the three countries, the transfer of spirit led more frequently to judgments about displacement of passion than of ability; religiosity was associated with giving more weight to the transfer of the soul, thus resulting in a greater displacement of all types of attributes. The results emphasize the importance of considering how different intuitive foundations, such as essentialism, intuitive psychology, and vitalism, might be recruited by culture to highlight different aspects of immaterial identity.     

Unconscious and out of control: Subliminal priming is insensitive to observer expectations

We asked whether the influence of an invisible prime on movement is dependent on conscious movement expectations. Participants reached to a central target, which triggered a directional prime–mask arrow sequence. Participants were instructed that the visible arrows (masks) would most often signal a movement modification in a specific (biased) direction. Kinematic analyses revealed that responses to the visible mask were influenced by participants’ intentional bias, as movements were fastest when the more probable mask was displayed. In addition, responses were influenced by the invisible prime without regard to its relationship to the more probable mask. Analysis of the time of initial trajectory modifications revealed that both primes influenced responses in a similar manner after accounting for participants’ bias. These results imply that invisible stimuli automatically activate their associated responses and that unconscious priming of the motor system is insensitive to the conscious expectations of the participant making the pointing movements.     

How immigrant adolescents' self‐views in school and family context relate to academic success in Germany

Immigrants' sense of self can be derived both from being members of their ethnic in‐group and their country of residence. We examined how the ways in which immigrant adolescents integrate these self‐views in relation to academic success in German schools. Students describe themselves at school and when with family. Using a standardized literacy performance test, analyses revealed that immigrants whose school‐related self‐view did not include Germany were less successful: Students who described their self as including both aspects of their ethnic group and Germany, and students who saw themselves predominantly as German, outperformed students with purely ethnic school‐related selves. As expected, though, an ethnic family‐related self‐view did not have a negative impact on scholastic achievements.     

A Visual Representation and the Control of Manual Aiming Movements

Three experiments were conducted to determine if a representation of the movement environment is functional in the organization and control of limb movements, when direct visual contact with the environment is prevented. In Experiment 1, a visual rearrangement procedure was employed to show that a representation of the environment that provides inaccurate information about the spatial location of a target can disrupt manual target aiming. In Experiment 2, we demonstrated that spatial information about the position of a target can be destroyed by a visual pattern mask, supporting our claim that the representation is visual. A target-cuing procedure was used in Experiment 3 to show that representation of target position can be useful for premovement organization in a targetaiming task. Together our findings suggest that a short-lived visual representation of the movement environment may serve a useful role in the organization and control of limb movements.     

The Meaning of Rorschach Inkblots,Responses and Determinants as Perceived by Children

Fifteen semantic-differential scales were applied to the Rorschach inkblots, to nine common Rorschach responses representing various Rorschach determinants, and to two determinants not embodied in responses. Ss consisted of third, sixth, and ninth grade public school children separated by sex within each group. Children significantly differentiated the inkblots on the semantic scales, with older children differentiating the blots more sharply. Girls differentiated the blots at an earlier age than did boys. Individual cards differed widely in regard to their strongest connotations. Children significantly differentiated the majority of responses and determinants on the semantic scales for all age groups. The connotations of the cards, responses and determinants tended to be consistent with commonly held Rorschach interpretations. In general, the findings for children were consistent with the results previously reported for adults. The connotations of chromatic inkblots were found to differ significantly from those of achromatic blots for the third and ninth grades, but not for sixth grade children. Statistically significant clusters of meaning for three age groups of children were found to exist, based on the presence of movement determinants and on a combination of movement, shading and chromatic color. Only for the sixth and ninth grade girls did the semantic scales have a single hierarchy of importance for ordering or differentiating both inkblots and responses of determinants. A communality of connotative meaning between inkblots on the one hand, and responses and determinants commonly associated with the blots on the other, is found only for ninth grade children. Low intergroup agreement was found across grades in mean scale ranking for the inkblots, but high agreement in mean scale ranking of responses and determinants.     

Popular Versus Skinnerian Views on the Relation Between Human Freedom and Dignity

This study evaluated Skinner's (1971) contention that the function relating the degree to which a person's behavior is ascribed to voluntary choice and the level of dignity ascribed to that person originates at zero dignity for zero choice. In Study 1, 91 American college students answered questions about themselves, their beliefs about voluntary versus environmental control of behavior, and their bases for judging dignity. Then they attempted to describe their views of the functional relationship between perceived human dignity and perceived voluntary control of both prosocial and antisocial behaviors. Most indicated belief in voluntary choice, and some in intrinsic (unearned) dignity, but few could relate them quantitatively. A second study used 27 students in an advanced class, for whom the theoretical implications of various functional relationships were discussed before the functions were drawn. Both studies refuted Skinner's pragmatic argument against the concepts of freedom and intrinsic dignity.     

Rethinking the Mechanisms of Gang Desistance in a Developing Country

ABSTRACT

Most academic literature is based on experiences of gang members in developed countries. This article explores the mechanisms of desistance among street gangs in El Salvador. Gangs in this Central American nation, which include MS-13 and the 18^th Street gang, are known for complex structures and their transnational reach. Based on a survey with nearly 1,200 gang members and former gang members in El Salvador and 24 in-depth interviews with former gang members in rehabilitation programs, this study finds that the characteristics of the gang organization play a more significant role in the ways individuals exit the gangs in extremely violent contexts. It also shows that a religious experience is the most frequent mechanism to leave the group because it provides a safer alternative in those contexts.     

Connected and Isolated Victims of Relational Aggression: Associations with Peer Group Status and Differences between Girls and Boys

Some adolescents who are relationally victimized by gossip and ostracism have limited close connections to a peer or friendship group, but victimization also can be group-based, occurring between or within friendship groups. The purpose of this study was to test gender differences in these two forms of victimization, referred to as isolated and connected victimization, and to test associations of each form with peer status (social prominence and preference within the peer group) and aggressive behavior. We expected that associations between victimization, especially connected victimization, peer status and aggressive behavior would differ for boys and girls. Australian students (N = 335, M _age = 12.5 years) self-reported victimization, and nominated peers who were victimized, accepted, rejected, socially prominent, and unpopular. Connected and isolated forms of victimization were correlated, but differences were found in their correlations with other measures and by gender. Especially when reported by peers, adolescents higher in connected victimization were also higher in both aggression and social prominence (i.e., they were more popular and considered leaders); yet, they were also more disliked (rejected). In contrast to connected victimization, isolated victimization was associated with negative peer status only, and weakly and inconsistently associated with aggression. Finally, gender moderation was found, which showed a pattern of aggression, prominence and dislike among adolescent females who were connected victims, but this pattern was not nearly as pronounced in their male counterparts.     

FINDING ROTHKOWITZ: THE JEWISH ROTHKO

While Mark Rothko's canvases are renowned for their rich, monumental expanses of colour, he has insisted that his paintings should be appreciated on more than an aesthetic level. “The people who weep before my pictures,” he commented in 1956, “are having the same religious experience I had when I painted them.” While various critics and scholars have recognized the importance of this remark, just what Rothko meant by “religious experience” has been highly contested. In this article I will argue that Rothko's Jewish identity—informed by his experiences in Russia and New York—influenced his understanding of “religious experience” in subtle but powerful ways. I will not attempt to spot a raft of Jewish symbols and references in Rothko's work, an endeavour that has yielded spurious results in previous studies. Instead, I will examine Rothko's sense of “religious experience” as an evolving concept in his thought and painting; a process which finds its culmination in the Rothko Chapel, a space informed but not defined by the artist's Jewishness.