The need to dominate

The American Journal of Psychoanalysis -     

The effects of intradimensional and extradimensional shifts on visual discrimination learning in humans and non-human primates

Human subjects and non-human primates (the common marmoset) were trained on a series of reversals of both a simple (stimuli varying along one dimension) and compound (stimuli varying along two different dimensions) visual discrimination, using computer-generated stimuli. They were then shifted to a third series of reversals using completely novel compound stimuli. Those humans and marmosets for which the previously relevant dimension remained relevant, following the shift (shapes to shapes or lines to lines; intradimensional shift) made fewer errors than those for which the previously irrelevant dimension became relevant (shapes to lines or lines to shapes; extradimensional shift). These findings suggest that both humans and marmosets can learn to attend to the specific attributes or dimensions of a stimulus and use this information in visual discrimination learning.     

A study of diurnal patterns of depressed mood

The study investigated diurnal patterns of depressed mood in a sample of normal subjects. In all, 105 college undergraduates were followed for a period of 10 days, using a self-administered psychological diary. Eighty-four percent of the days in which feelings of depressed mood were reported involved some type of mood swing. The most frequent pattern of mood shift was a pattern of gradually increasing depressed mood, reaching its peak in the evening. Persons who reported days of constant depressed mood reported higher levels of physical symptoms and less pleasure in social interactions than persons who reported only depressed days involving mood swing.     

Differences in family functioning in grandparent and parent-headed households in a clinical sample of drug-using African American adolescents

Grandparents play a critical role in African American families, providing support and important leadership functions. Little is known, however, about family functioning in grandparent-headed households with a drug-using adolescent. Such knowledge is particularly salient for researchers and therapists who work with drug-using adolescents and their families. Using a clinical sample of convenience, analyses were conducted to identify similarities and differences in adolescent substance use and behavior problems, family relationships, and family social ecology relationships between African American grandparent-headed (n=12) and parent-headed (n=54) households. Results indicated that adolescents from the 2 household types reported similar levels of problem behaviors, but that grandparents reported less delinquency with peers than did parents. Primary caregivers in grandparent-headed households reported less monitoring and supervision of peers and less within-family conflict. Implications for treatment are discussed.     

Attitude toward Christianity and paranormal belief among 13- to 16-yr.-old students

A small but statistically significant positive correlation (r = .17) was found in a sample of 279 13- to 16-yr.-old students in Wales between scores on the Francis Scale of Attitude toward Christianity and on a new Index of Paranormal Belief. These data suggest that there is little common variance between attitude toward Christianity and belief in the paranormal.     

Why the other-race effect matters: Poor recognition of other-race faces impacts everyday social interactions

What happens to everyday social interactions when other-race recognition fails? Here, we provide the first formal investigation of this question. We gave East Asian international students (N = 89) a questionnaire concerning their experiences of the other-race effect (ORE) in Australia, and a laboratory test of their objective other-race face recognition deficit using the Cambridge Face Memory Test (CFMT). As a ‘perpetrator’ of the ORE, participants reported that their problems telling apart Caucasian people contributed significantly to difficulties socializing with them. Moreover, the severity of this problem correlated with their ORE on the CFMT. As a ‘victim’ of the ORE, participants reported that Caucasians' problems telling them apart also contributed to difficulties socializing. Further, 81% of participants had been confused with other Asians by a Caucasian authority figure (e.g., university tutor, workplace boss), resulting in varying levels of upset/difficulty. When compared to previously established contributors to international students' high rates of social isolation, ORE-related problems were perceived as equally important as the language barrier and only moderately less important than cultural differences. We conclude that the real-world impact of the ORE extends beyond previously identified specialized settings (eyewitness testimony, security), to common everyday situations experienced by all humans.     

Murphy on Postmodernity, Science, and Religion

Nancey Murphy claims that a shift in "thinking strategy" from modern to postmodern modes of thought makes it easier to exhibit the intellectual respectability of theology vis-à-vis the sciences. Her case for this proposition depends on modernist interests, most notably in systematizing the sciences for reasons that have their origin in Plato's divided line.     

Personality and Religion a study among 8‐11 year olds

A sample of 166 year four, year five and year six pupils completed the Francis scale of attitude toward Christianity together with the short‐form Revised Junior Eysenck Personality Questionnaire. The data extend the findings of previous research by demonstrating that psychoticism is the dimension of personality fundamental to individual differences in religiosity among a sample of children as young as 9‐11 years of age.     

IF OUR GENES ARE FOR US,WHO CAN BE AGAINST US? THOUGHTS OF A PRAGMATIST ON SCIENCE AND MORALITY

Abstract. The philosopher Michael Ruse accounts for the difference between hypothetical and categorical imperatives, and thus the origin of distinctively moral obligations like that of altruism, in genetic terms. This is part of an attempt to develop a philosophy that takes Darwin seriously by substituting respectable scientific entities, specifically those of evolutionary biology, for suspect theological or philosophical ones, like God or the transcendental ego, as a basis for addressing philosophical questions. Pragmatists take Darwin seriously, but in a very different way from that proposed by Ruse. Darwin introduced a “logic” into the study of living things—including human beings, the human mind, and culture— that leads philosophers to ask new and different questions about morality rather than trying to supply new answers to the same old questions. This essay contrasts these two different ways of taking Darwin seriously for purposes of philosophy and claims certain advantages for the pragmatist way over Ruse's.