An Exodus

Being part of a family, any family, is an emotionally challenging experience. Being the only girl in my family was rife with much emotional turmoil alongside great love and devotion.

In writing this memoir I was able to call into my awareness all of those feelings: grief, sadness, joy, and the deep tenderness for both of the extraordinary parents I had and the home that housed that very rich and impactful upbringing.

My parents' deaths and the anguish of selling my family home all came down in rapid succession. It was a merciless experience. Like Persephone, those events sent me so far down into the underworld and forced me to face my shadow from every direction that I am only now beginning to climb back out into the sunlight and face this second half of my life.

Stories are spirit medicine; taking these sometimes painful yet evocative events and crafting them into art has both soothed the heartache and given me the gift of honoring my childhood and embracing my womanhood.

It is in the remembering where the softness lies. And so I remember it all; but most especially that swim, the very first one with my daddy dear that will always live in my heart...     

Quantity evaluations in Yudja: judgements,language and cultural practice

Synthese - In this paper we explore the interpretation of quantity expressions in Yudja, an indigenous language spoken in the Amazonian basin, showing that while the language allows reference to...     

Fostering the educational value of candidate evaluation

Approaches to fostering the educational value of candidate evaluation are presented, in view of the plethora of intra‐psychic challenges that combine with many other complexities of learning to work as an analyst. Four integrally interrelated practices have been found to address sensitivities inherent in candidates’ experience of training in general, and being evaluated in particular. When applied in concert, the institute's evaluative process not only becomes more considered, but also better promotes a psychoanalytic attitude and minimizes the intrusion of evaluators’ personal responses. The first is defining and employing in synergy criteria for clinical immersion based on demonstration of the development and deepening of an analytic process, as well as the development of psychoanalytic competencies. The second is mandating institute‐wide application of guidelines for assessment of progression/graduation that are clearly explicated to all candidates and faculty. The third is transparent and timely communication between candidates and their supervisors and progression advisors regarding progress essential to a sense of collaboration. Fourth the progression review process must be systematic and in‐depth, with built‐in consultative relationships serving as checks and balances on personal elements. The implementation and educational impact of these practices are considered in the case of one candidate.     

THE BLURRED LINE BETWEEN THEISTIC EVOLUTION AND INTELLIGENT DESIGN

It is often assumed that there is a hard line between theistic evolution (TE) and intelligent design (ID). Many theistic evolutionists subscribe to the idea that God only acts through natural processes, as opposed to the ID assertion that God, at certain points in natural history, has acted in a direct manner; directly causing particular features of the world. In this article, I argue that theistic evolutionists subscribe to what might be called Natural Divine Causation (NDC). NDC does not merely provide a nonsupernaturalist and noninterventionist model of divine action, it provides a line of demarcation between TE and ID. I make the critique that NDC is philosophically untenable and argue, consequently, that the line between TE and ID is blurred.     

Inducing and reducing false memories: a Swedish version of the Deese-Roediger-McDermott paradigm

Participants tend to falsely remember a nonpresented critical word after having studied a list of the word's primary associates. We present here a Swedish version of the Deese-Roediger-McDermott paradigm, which provides a tractable method of experimentally inducing and investigating such illusory memories. In Experiment 1 it was demonstrated that the constructed stimulus material induced highly reliable false-recall and false-recognition effects, and, moreover, that veridical and false memories were associated with a similar phenomenological experience of remembering. The results from Experiment 2 indicated that the susceptibility to false recognition can be substantially reduced when participants are explicitly required to monitor the sources of their memories. These findings are consistent with predictions derived from the source-monitoring framework.     

Are covert verbal responses mediating false implicit memory?

In the DRM paradigm, illusory memories of a nonpresented word can be induced by the presentation of strong associates to this word. In two experiments, we explored previous findings of false implicit memory of the nonpresented words (McDermott, 1997; McKone & Murphy, 2000). Experiment 1 extended the finding of false priming to the anagram task. Furthermore, participants attributed this "false" influence on performance to the difficulty of the anagrams and judged them as easier to solve for other students. In Experiment 2, articulatory suppression during the study of the associates resulted in nonsignificant levels of false priming, whereas the normal priming effect was in the same range as that observed in Experiment 1. The study replicates and extends findings of false implicit memory to the anagram task and suggests that future studies should examine the role of covert verbal responses in producing false implicit memory.     

THE UNSUITABILITY OF EMERGENCE THEORY FOR PENTECOSTAL THEOLOGY: A RESPONSE TO BRADNICK AND MCCALL

In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically (i.e. natural divine causation). Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak emergence is theologically costly. In conclusion, it is suggested that theologians within the science and religion dialogue should not fear, but recover, the language of supernaturalism and dualism.     

Re‐examination of Oostenbroek et al. (2016): evidence for neonatal imitation of tongue protrusion

The meaning, mechanism, and function of imitation in early infancy have been actively discussed since Meltzoff and Moore's (1977) report of facial and manual imitation by human neonates. Oostenbroek et al. (2016) claim to challenge the existence of early imitation and to counter all interpretations so far offered. Such claims, if true, would have implications for theories of social‐cognitive development. Here we identify 11 flaws in Oostenbroek et al.'s experimental design that biased the results toward null effects. We requested and obtained the authors’ raw data. Contrary to the authors’ conclusions, new analyses reveal significant tongue‐protrusion imitation at all four ages tested (1, 3, 6, and 9 weeks old). We explain how the authors missed this pattern and offer five recommendations for designing future experiments. Infant imitation raises fundamental issues about action representation, social learning, and brain–behavior relations. The debate about the origins and development of imitation reflects its importance to theories of developmental science.