Rho-associated kinase in the gustatory cortex is involved in conditioned taste aversion memory formation but not in memory retrieval or relearning

Rho-associated kinase (ROCK) is intimately involved in cortical neuronal morphogenesis. The present study explores the roles of ROCK in conditioned taste aversion (CTA) memory formation in gustatory cortex (GC) in adult rat. Microinjection of the ROCK inhibitor Y-27632 into the GC 30 min before CTA training or 10 min after the conditioned stimulus (CS) impaired long-term CTA memory (LTM) formation. ROCK inhibitor had no effect on taste aversion when injected before the first LTM test day and did not alter taste aversion on subsequent test days. Microinjection of ROCK inhibitor into GC 30 min before preexposure to the taste CS had no effect on latent inhibition of CTA learning suggesting that ROCK is involved in CS-US association rather than taste learning per se. Cumulatively, these results show that ROCK is needed for normal CTA memory formation but not retrieval, relearning or incidental taste learning.     

A Patrimony of Idols: Second-Wave Jewish and Christian Feminist Theology and the Criticism of Religion

This article suggests that second-wave feminist theology between around 1968 and 1995 undertook the quintessentially religious and task of theology, which is to break its own idols. Idoloclasm was the dynamic of Jewish and Christian feminist theological reformism and the means by which to clear a way back into its own tradition. Idoloclasm brought together an inter-religious coalition of feminists who believed that idolatry is not one of the pitfalls of patriarchy but its symptom and cause, not a subspecies of sin but the primary sin of alienated relationship. The first moment of feminist theology’s criticism of patriarchal power is not that it is socially unjust, but that it has licence to be unjust because it is idolatrous. Yet, neither opponents of feminist theology who dismiss it on the grounds that it is a secular import into the tradition, nor feminist students of theology and religion, have paid sufficient attention to feminist theology’s counter-idolatrous turn as the religious ground of women’s liberation. Here, the freedom and becoming of women is dependent on the liberation of the religious imagination from captivity to a trinity of idols: the patriarchal god called God who is no more than an inference from the political dispensation that created him; the idol of the masculine that created God in his own image and the idol of the feminine worshipped as an ideational object of desire only as the subordinated complement of the masculine and as a false image that becomes a substitute for the real, finite women whose agency and will it supplants.     

Therapist Perceptions of Intimate Partner Violence: A Replication of Harway and Hansen's Study after More than a Decade

ABSTRACT

More than a decade ago, Hansen, Harway, and Cervantes (1991) Hansen, M., Harway, M. and Cervantes, N. 1991. Therapists' perceptions of severity in cases of family violence. Violence and Victims, 6: 225–235. [PubMed] , [Google Scholar] and Harway and Hansen (1993) Harway, M. and Hansen, M. 1993. “Therapist perceptions of family violence”. In Battering and family therapy: A feminist perspective, Edited by: Hansen, M. and Hansen, M. 42–53. Newbury Park, CA: Sage.  [Google Scholar] examined mental health providers' ability to accurately perceive violence within couples presenting for therapy and to intervene in a manner that reduces risk. Alarmingly, 40% of therapists sampled failed to identify the presence of intimate partner violence (IPV) and none predicted lethality. Over a decade later, the present replication of Harway and colleagues' study was completed with the expectation that today's therapists are better prepared to identify IPV within a clinical vignette. Results show that therapists have indeed improved their ability to identify IPV. However, only one therapist accurately predicted lethality in the present study. Implications concerning IPV training for therapists are discussed.     

Mental Disorders, Religion and Spirituality 1990 to 2010: A Systematic Evidence-Based Review

Religion/spirituality has been increasingly examined in medical research during the past two decades. Despite the increasing number of published studies, a systematic evidence-based review of the available data in the field of psychiatry has not been done during the last 20 years. The literature was searched using PubMed (1990–2010). We examined original research on religion, religiosity, spirituality, and related terms published in the top 25 % of psychiatry and neurology journals according to the ISI journals citation index 2010. Most studies focused on religion or religiosity and only 7 % involved interventions. Among the 43 publications that met these criteria, thirty-one (72.1 %) found a relationship between level of religious/spiritual involvement and less mental disorder (positive), eight (18.6 %) found mixed results (positive and negative), and two (4.7 %) reported more mental disorder (negative). All studies on dementia, suicide, and stress-related disorders found a positive association, as well as 79 and 67 % of the papers on depression and substance abuse, respectively. In contrast, findings from the few studies in schizophrenia were mixed, and in bipolar disorder, indicated no association or a negative one. There is good evidence that religious involvement is correlated with better mental health in the areas of depression, substance abuse, and suicide; some evidence in stress-related disorders and dementia; insufficient evidence in bipolar disorder and schizophrenia, and no data in many other mental disorders.     

Implicit theories of a desire for fame

The aim of the present studies was to generate implicit theories of a desire for fame among the general population. In Study 1, we were able to develop a nine‐factor analytic model of conceptions of the desire to be famous that initially comprised nine separate factors; ambition, meaning derived through comparison with others, psychologically vulnerable, attention seeking, conceitedness, social access, altruistic, positive affect, and glamour. Analysis that sought to examine replicability among these factors suggested that three factors (altruistic, positive affect, and glamour) neither display factor congruence nor display adequate internal reliability. A second study examined the validity of these factors in predicting profiles of individuals who may desire fame. The findings from this study suggested that two of the nine factors (positive affect and altruism) could not be considered strong factors within the model. Overall, the findings suggest that implicit theories of a desire for fame comprise six factors. The discussion focuses on how an implicit model of a desire for fame might progress into formal theories of a desire for fame.     

The role of gratitude in the development of social support, stress, and depression: Two longitudinal studies

In two longitudinal studies, the authors examined the direction of the relationships between trait gratitude, perceived social support, stress, and depression during a life transition. Both studies used a full cross-lagged panel design, with participants completing all measures at the start and end of their first semester at college. Structural equation modeling was used to compare models of direct, reverse, and reciprocal models of directionality. Both studies supported a direct model whereby gratitude led to higher levels of perceived social support, and lower levels of stress and depression. In contrast, no variable led to gratitude, and most models of mediation were discounted. Study 2 additionally showed that gratitude leads to the other variables independently of the Big Five factors of personality. Overall gratitude seems to directly foster social support, and to protect people from stress and depression, which has implications for clinical interventions.     

The problem of polytheisms: a serious challenge to theism

Theistic and analytic philosophers of religion typically privilege classical theism and monotheism by ignoring or underestimating the great threat of polytheism (We take ‘theism’ to mean ‘classical theism’, which is but one of many possible monotheisms. Avoiding much of the discussion around classical theism, we wish to focus on the challenges in arguing for monotheism over polytheism. We take monotheisms and polytheisms to be versions of supernaturalism, and not of ‘theism’. We consider monotheisms and polytheisms to entail the notion of divine transcendence). We develop an argument from infinitely many alternatives, which decisively demonstrates that if a monotheistic or polytheistic god-model obtains, it will almost certainly be polytheistic. Probabilistic calculations are performed in order to illustrate the difficulties faced by the monotheistic proponent. After considering possible objections, such as whether there should be limits placed on how many possible god-models could obtain, we conclude that our argument from infinitely many alternatives is sound, and highly unlikely to be overcome.     

'Tarrying with the Negative': Bataille and Derrida's Reading of Negation in Hegel's Phenomenology

Central to Bataille's critique of Hegel is his reading in 'Hegel, Death, and Sacrifice' of 'negation' and of 'lordship and bondage' in the Phenomenology of Spirit . Whereas Hegel invokes negation as inclusive of death, Bataille points out (following his teacher Kojeve) that negation in the dynamic of lordship and bondage must of necessity be representational rather than actual. Derrida, in 'From Restricted to General Economy' sees in Bataille's perspective an undercutting of the overall Hegelian project consonant with his own ongoing deconstruction of Hegelian sublation. I argue that not only does Hegel fail to adequately pursue his own best advice to 'tarry with the negative,' but Bataille and Derrida's critique misconstrues the relation between sublation and dialectic in Hegel's work. I explicate Adorno's 'negative dialectic' by way of alternative both to Hegelian speculative dialectic and to its Bataillean–Derridean deconstruction.