THINKING ABOUT RELIGION AND EXPERIENCING THE BRAIN: EUGENE D'AQUILI'S BIOGENETIC STRUCTURAL THEORY OF ABSOLUTE UNITARY BEING

Abstract. Religious experiences, including mystical states and experience of the divine, are the ultimate reality of human existence that demand an account. Eugene d'Aquili weaves together that account using paradigms of thought which historically have made mutually exclusive claims about the nature of religious experience. While pointing out the deficiencies of the theory from a narrowly scientific point of view, this paper recognizes that neuroscience, or any other solitary discipline, is incompetent to explain religion. This paper emphasizes the significance and truth of d'Aquili's holistic theory, a religious vision which itself explains science and philosophy.     

Can Clinical Research Be Both Ethical and Scientific? A Commentary inspired by Rosser and Marquis

Problems with clinical research that create conflicts between doctors’ therapeutic and research obligations may be fueled by a rigid view of science as determiner of truth, a heavy reliance on statistics, and certain features of randomized clinical trials. 1 suggest some creative, feminist approaches to such research and explore ways to provide choice for patients and to use values in directing both therapy and science — to enhance the effectiveness of each.     

Expression of interpersonal aggression by angered and nonangered persons with the type A and type B behavior patterns

Thirty-seven subjects with the Type A or the Type B behavior pattern were first either angered or not angered in a problem-solving task by a confederate who posed as another subject. In a subsequent bogus learning experiment, the Type A and Type B subjects had the opportunity to punish or reward the confederate. The effectiveness of the anger manipulation was attested to by the fact that angered subjects had reliably higher pulse rates, systolic blood pressure, and diastolic blood pressure. In the learning experiment, Type A subjects who had not been angered gave the confederate reliably higher levels of punishment than did Type B subjects, but there was not a difference in the levels of punishment given by Type A and Type B subjects who had been angered. There was not a difference between Type A and Type B subjects in the levels of reward they gave the confederate. The results provided behavioral evidence for aggression in persons with the Type A behavior pattern. The fact that the difference in aggression was limited to nonangered subjects was interpreted in terms of differences in attributions of responsibility.     

Perceived regard explains self- esteem differences in expressivity

Baumeister, Tice, and Hutton proposed that individuals with low self-esteem (LSEs) adopt a more cautious, self-protective self-presentational style than individuals with high self-esteem (HSEs). The authors predicted that LSEs' self-protectiveness leads them to be less expressive-less revealing of their thoughts and feelings-with others than HSEs, and that this self-esteem difference is mediated by their perceptions of the interaction partner's regard for them. Two correlational studies supported these predictions (Studies 1 and 2). Moreover, LSEs became more expressive when their perceived regard was experimentally heightened-when they imagined speaking to someone who was unconditionally accepting rather than judgmental (Study 3) and when their perceptions of regard were increased through Marigold, Holmes, and Ross's compliment-reframing task (Study 4). These findings suggest that LSEs' expressiveness can be heightened through interventions that reduce their concerns about social acceptance.