Factor structure of overall autobiographical memory usage: The directive,self and social functions revisited

According to theory, autobiographical memory serves three broad functions of overall usage: directive, self, and social. However, there is evidence to suggest that the tripartite model may be better conceptualised in terms of a four-factor model with two social functions. In the present study we examined the two models in Danish and German samples, using the Thinking About Life Experiences Questionnaire (TALE; Bluck, Alea, Habermas, & Rubin, 2005), which measures the overall usage of the three functions generalised across concrete memories. Confirmatory factor analysis supported the four-factor model and rejected the theoretical three-factor model in both samples. The results are discussed in relation to cultural differences in overall autobiographical memory usage as well as sharing versus non-sharing aspects of social remembering.     

Love,Value and Supervenience*

Abstract

People are prone to ascribe value to persons they love. However, the relation between love and value is far from straightforward. This is particularly evident given certain views on the nature of love. Setting out from the idea that what causes us to have an attitude towards an object need not be found in the intentional content of the attitude, this paper depicts love as an attitude that takes non‐fungible persons as intentional objects. Taking this view as a starting point, the paper shows why it is difficult to combine with certain views on value. The main challenge comes from the idea that value judgments are universalizable. This view squares badly with the thought that the people whom we love are irreplaceable. Introducing the idea that properties may have different functions in the intentional content of the attitude, this paper determines what precisely it is about love that makes it hard to combine with universalizability. Moreover, it suggests two ways of meeting this challenge.     

Physical attractiveness stereotype and memory

Three experiments examined explicit and implicit memory for information that is congruent with the physical attractiveness stereotype (i.e. attractive-positive and unattractive-negative) and information that is incongruent with the physical attractiveness stereotype (i.e. attractive-negative and unattractive-positive). Measures of explicit recognition sensitivity and implicit discriminability revealed a memorial advantage for congruent compared to incongruent information, as evident from hit and false alarm rates and reaction times, respectively. Measures of explicit memory showed a recognition bias toward congruent compared to incongruent information, where participants tended to call congruent information old, independently of whether the information had been shown previously or not. This recognition bias was unrelated to reports of subjective confidence in retrieval. The present findings shed light on the cognitive mechanisms that might mediate discriminatory behavior towards physically attractive and physically unattractive individuals.     

CATECHIZING THE HEAD AND THE HEART: AN INTEGRATED MODEL FOR CONFIRMATION MINISTRY

In catechesis for adolescents seeking confirmation in the Roman Catholic Church, a dualistic bias unconsciously dichotomizes objective doctrine and subjective psychology. This is problematic because if a catechist does not communicate mind‐independent truth, no seed of Catholic faith will have been planted in a student. At the same time, if a catechist does not affirm a student's subjectivity, the seed cannot find receptive soil. I believe the key to integrating these intellectual and affective elements – the head and the heart – lies in the link between what Bernard Lonergan calls authentic subjectivity and objectivity. Catechists can appeal to this link by embracing the moral responsibility to ‘know our knowing,’ becoming aware of our dualistic bias and judging our faith experiences according to objective standards of knowledge.     

Drilling in the Cathedral

Utilitarianism, alienation, consumerism, and oppression are major forces endangering Earth's well‐being. Over and against these morally and ecologically destructive forces are practices and ideas rooted and nourished in both ancient and modern religio‐moral institutions and traditions. As powerful voices of faith calling the present to account, sacramentalism, mysticism, asceticism, and prophetic liberative practices offer Earth‐honoring ways of life that draw from shared wells and deep‐running waters.