Accurate and rapid reconditioning of spaced responding

The performance maintained by reinforcing responses only when they terminated interresponse times (IRTs) of 20 sec or greater (DRL schedule) was almost the same during the first session of reconditioning as before extinction. As few as two reinforcements accurately reinstated both the pre-extinction rate of responding and the function relating the duration of an IRT to its conditional probability of occurrence (IRTs/op).     

A facilitative effect of punishment on unpunished behavior

The key pecking of two pigeons was reinforced on a variable-interval schedule of reinforcement during the presentation of each of two stimuli. In various phases of the experiment, punishment followed every response emitted in the presence of one of the stimuli. In general, when the rate of punished responding changed during the presentation of one stimulus, the rate of unpunished responding during the other stimulus changed in the opposite direction. This sort of change in rate is an example of behavioral contrast. When punishment was introduced, the rate of punished responding decreased and the rate of unpunished responding increased as functions of shock intensity. When the rate of previously punished responding increased after the termination of the shock, the rate of the always unpunished responding decreased. When the procedure correlated with a red key was changed from variable-interval reinforcement and punishment for each response to extinction and no punishment, the rate of reinforced responding during presentations of a green key decreased and then increased while the rate of the previously punished responding during red first increased and then decreased during extinction.     

Relational spirituality and depression among married couples in Antigua

The World Health Organization indicates depression is the leading cause of disability worldwide. At the same time researchers have found religion/spirituality is inversely associated with depression. However, the mechanisms by which spirituality/religion impacts mental health have not been clearly identified particularly in non-western populations. Relational spirituality is a concept that focuses attention on the ways people relate to the sacred. This study examines whether different ways of relating to the sacred are implicated in levels of depression and whether marital partners affect each other’s level of relational spirituality and depression. Ninety-one (n?=?91) married heterosexual couples in the Caribbean Island of Antigua completed measures of relational spirituality and depression. Data were analysed using path analysis and through Actor Partner Interdependence Model methods. Results of the analysis showed wives’ and husbands’ depression scores covaried (COV?=?6.59, Pearson r?=?.28, p?β?=??.24, unstandardised B?=??3.23, se?=?1.30), and higher instability scores (β?=?.49, unstandardised B?=?5.46, se?=?.96). The husbands’ disappointment (β?=?.21, unstandardised B?=?2.17, se?=?.95) and instability (β?=?.54, unstandardised B?=?4.65, se?=?.72) were positively related to their depression scores. The results demonstrate relational spirituality is a useful framework for addressing depression in individuals as well as married couples.     

The Role of Avoidance in Complicated Grief: A Detailed Examination of the Grief-Related Avoidance Questionnaire (GRAQ) in a Large Sample of Individuals with Complicated Grief

Grief-related avoidance is a significant component of complicated grief, yet has rarely been formally measured in a validated fashion. Further, more work is needed to understand the impact of grief-related avoidance on symptom severity and functional impairment among individuals with complicated grief (CG). The Grief-Related Avoidance Questionnaire (GRAQ; Shear, Monk et al. 2007) was created to assess grief-related avoidance and the present analysis aimed to further develop this measure and construct by confirming the GRAQ’s psychometric properties and examining loss-related predictors of avoidance. In a sample of 393 adults with CG, we found the GRAQ had high internal consistency, with a Cronbach’s alpha of 0.89 and good convergent validity. While the EFA results suggest that the GRAQ may be unidimensional, a 3-factor model generally corresponded with the findings by (Shear, Monk et al. 2007), which suggested the presence of 3 subscales. Loss-related variables age, relationship to the deceased, and cause of death were all significant predictors of GRAQ scores. Our findings support that among individuals with complicated grief, avoidance is common, measurable and an important contributor to impairment.     

Merleau-Ponty’s Gordian knot: Transcendental phenomenology,science, and naturalism

In this paper I explore a series of fertile ambiguities that Merleau-Ponty’s work is premised upon. These ambiguities concern some of the central methodological commitments of his work, in particular his commitment (or otherwise) to transcendental phenomenology and how he transforms that tradition, and his relationship to science and philosophical naturalism and what they suggest about his philosophical methodology. Many engagements with Merleau-Ponty’s work that are more ‘analytic’ in orientation either deflate it of its transcendental heritage, or offer a “modest” rendering of its transcendental dimensions. This is also true, albeit perhaps to a lesser extent, of the work of the more empirically-minded phenomenological philosophers who engage very seriously with Merleau-Ponty—e.g. Hubert Dreyfus, Shaun Gallagher, Evan Thompson, Alva Noë, and others. At the same time, many other scholars contest these proto-scientific and more naturalistic uses of Merleau-Ponty’s work on hermeneutical and exegetical grounds, and they likewise criticise the deflated reading of his transcendental phenomenology that tends to support them. By working through some of the key passages and ideas, this paper establishes that the former view captures something pivotal to Merleau-Ponty’s philosophy. I also extend these interpretations by arguing that, at least around the time of Phenomenology of Perception, his philosophy might be reasonably regarded as a form of minimal methodological naturalism.