Cognitive deficits, schizophrenia, and the anterior cingulate cortex

Cognitive deficits are thought to be responsible for some of the symptoms and dysfunction in schizophrenia. Recent research on the anterior cingulate cortex supports this assumption. More detailed and definitive evidence for this association will require identification of specific neural networks whose abnormal structure, connections or activity create the cognitive deficits in question.     

Continuity between waking activities and dream activities

Empirical studies largely support the continuity hypothesis of dreaming. Despite of previous research efforts, the exact formulation of the continuity hypothesis remains vague. The present paper focuses on two aspects: (1) the differential incorporation rate of different waking-life activities and (2) the magnitude of which interindividual differences in waking-life activities are reflected in corresponding differences in dream content. Using a correlational design, a positive, non-zero correlation coefficient will support the continuity hypothesis. Although many researchers stress the importance of emotional involvement on the incorporation rate of waking-life experiences into dreams, formulated the hypothesis that highly focused cognitive processes such as reading, writing, etc. are rarely found in dreams due to the cholinergic activation of the brain during dreaming. The present findings based on dream diaries and the exact measurement of waking activities replicated two recent questionnaire studies. These findings indicate that it will be necessary to specify the continuity hypothesis more fully and include factors (e.g., type of waking-life experience, emotional involvement) which modulate the incorporation rate of waking-life experiences into dreams. Whether the cholinergic state of the brain during REM sleep or other alterations of brain physiology (e.g., down-regulation of the dorsolateral prefrontal cortex) are the underlying factors of the rare occurrence of highly focused cognitive processes in dreaming remains an open question. Although continuity between waking life and dreaming has been demonstrated, i.e., interindividual differences in the amount of time spent with specific waking-life activities are reflected in dream content, methodological issues (averaging over a two-week period, small number of dreams) have limited the capacity for detecting substantial relationships in all areas. Nevertheless, it might be concluded that the continuity hypothesis in its present general form is not valid and should be elaborated and tested in a more specific way.     

Intentionality as a constituting condition for the own self--and other selves

Introspectively, the awareness of actions includes the awareness of the intentions accompanying them. Therefore, the awareness of self-generated actions might be expected to differ from the awareness of other-generated actions to the extent that access to one's own and to other's intentions differs. However, we recently showed that the perceived onset times of self- vs. other-generated actions are similar, yet both are different from comparable events that are conceived as being generated by a machine. This similarity raises two interesting possibilities. First we could infer the intentions of others from their actions. Second and more radically, we could equally infer our own intentions from the actions we perform rather than sense them. We present two new experiments which investigate the role of action effects in the awareness of self- and other-generated actions by means of measuring the estimated onset time. The results show that the presence of action effects is necessary for the similarity of awareness of self- and other-generated actions.     

D. Z. Phillips on Christian immortality

D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that Phillips gave to Christian immortality and demonstrates Phillips’ lament for both the lack of this sort of attention in contemporary philosophy as well as the loss of certain ways of living that exemplify a belief in eternal life with God.     

St. Thomas Aquinas on punishing souls

The details of St. Thomas Aquinas’s anthropological view are subject to debate. Some philosophers believe he held that human persons survive their deaths. Other philosophers think he held that human persons cease to exist at their death, but come back into being at the general resurrection. In this paper, I defend the latter view against one of the most significant objections it faces, namely, that it entails that God punishes and rewards separated souls for the sins or merits of something else: the (non-existent) persons to whom those souls once belonged. The objector takes this entailment to be problematic. I argue that it fits in well with St. Thomas’s views about punishment and about persons.     

Determinants of Attitudes Toward Muslim Students Among Flemish Teachers: A Research Note

Muslims are now the second largest religious group in almost all Western countries and a large majority of Muslim citizens are children who attend schools. However teachers’ attitudes regarding the education of Muslim students are largely ignored by educational researchers. In this study, we investigate the determinants of teachers’ attitudes among Flemish (Belgian) teachers (N = 620). Regression analysis has revealed that female teachers, Muslim teachers, younger teachers, and teachers with a four‐year college degree have significantly more positive attitudes. Most interestingly, we found that teachers working in schools that enroll a larger share of Muslim students (greater than 50 percent) have more negative attitudes toward Muslim students than other teachers. The implications of these findings for educational policy are discussed.