Perception as interacting psychophysical functions. Could the configuring of features replace a specialised receptor?

This paper illustrates how perception is achieved through interactions among the psychophysical functions of judged features of an object. The theory is that the perceiver places processed features in a multidimensional space of discriminal processes. Each dimension is scaled in units of discrimination performance. The zero coordinate of each feature is its level in an internal standard (norm) established by previous experience of that category of object in context. Experiments are reported which show that one, two, or three concurrent single-featured objects matched the multiple features of another object in two ways. Either stimulation from the two objects had discrimination distances from norm that added, or the stimulation by one object was processed through a concept describing stimulation by the other object. It follows that, in this case, perception via a receptor for the multi-featured object can be replaced by a point of balance among receptors for each single feature. The object with its own receptor is the gustatory stimulant L-glutamic acid as its monosodium salt. The features that stimulate diverse gustatory receptors of their own are sodium chloride, citric acid, sucrose, and caffeine. A more complex approach to dimensional coding was developed earlier for photoreceptors in colour judgments. The present approach is modality independent, mathematically simple, and economical in experimental data.     

Practical Wisdom: Aristotle meets Positive Psychology

The strengths and virtues identified by positive psychology are treated as logically independent, and it is recommended that people identify their “signature” strengths and cultivate them, because more of a strength is better [Peterson and Seligman: 2004, Character Strengths and Virtues: A Handbook and Classification (Oxford University Press, New York); Seligman: 2002, Authentic Happiness (Free Press, New York)]. The present paper contrasts that view with the Aristotelian view that virtues are interdependent, that happiness (eudaimonia) requires all the virtues, and that more of a virtue is not always better than less. We argue that practical wisdom is the master virtue essential to solving problems of specificity, relevance, and conflict that inevitably arise whenever character strengths must be translated into action in concrete situations. We also argue that practical wisdom is becoming increasingly difficult to nurture and display in modern society, so that attention must be paid to reshaping social institutions to encourage the use of practical wisdom rather than inhibiting it.     

Identity and Constructivism:Grounding the Self in Rational Emotive Behavior Therapy

Albert Ellis' contribution to psychotherapy has been monumental, and he has argued that REBT is a philosophically based project. Especially after 1986, Ellis further argued that biological predisposition accounted for much of our tendencies toward rationality and irrationality. Further, he has called for non-rating of one's self or being (that call itself being an evaluation). We have argued, as has Ellis, for a tertium quid, character, also located in biological predisposition (ontology). Distinctions are drawn between types of constructivism (and construction), one of those foundational to REBT. We have accounted for a common sense self that can be evaluated and yet be unconditionally accepted. The self in REBT can be distinguished from roles. A reasoning self in the service of desires while allowing for LFT (DA) is preserved.     

WHY “DO NO HARM”?

Edmund Pellegrino has argued that the dramatic changes in American health care call for critical reflection on the traditional norms governing the therapeutic relationship. This paper offers such reflection on the obligation to “do no harm.” Drawing on work by Beauchamp and Childress and Pellegrino and Thomasma, I argue that the libertarian model of medical ethics offered by Engelhardt cannot adequately sustain an obligation to “do no harm.” Because the obligation to “do no harm” is not based simply on a negative duty of nonmaleficence but also on a positive duty of beneficence, I argue that it is best understood to derive from the fiduciary nature of the healing relationship.     

RELATING SCIENCE AND THEOLOGY WITH COMPLEMENTARITY: A CAUTION

Abstract. I examine Helmut Reich's recent ( Zygon , December 1990) discussion of the complementarity model for relating science and theology and find it confusing. On the one hand, his complementarity purports to make science and theology relevant for each other. It even requires we solve their conflicts. On the other hand, it discourages the overlap of scientific and theological knowledge and thus the direct resolution of their conflicts.     

Spatial frequency comparisons of rotated gratings

Reaction time for determining if two square-wave gratings are the same or different is a bimodal function of the relative angular separation (RAS) between them. Response time peaks at 60° and 120° separation and drops siguificantly at approximately 90°, provided that the gratings being compared are of the same spatial frequency. This pattern of results is not in line with those previously reported for more complex figures, nor may it be attributed to any “oblique effect,” since the same function is obtained with the comparison gratings placed at different retinal orientations. One possible explanation is that orthogonally tuned orientation channels interact in a facilitatory fashion in the human visual system.     

HOLOMOVEMENT METAPHYSICS AND THEOLOGY

Abstract. The holomovement metaphysics of David Bohm emphasizes connections and continuous change. Two general movements through space-time extend Bohm's ideas. One is that the universe was nonlocal when it started but increases in locality. (With nonlocality, two simultaneous but distant events affect each other.) The other is the opposite movement or evolution toward increasingly complex systems exhibiting internal connections and a type of nonlocality. This metaphysics produces a theology when the holomovement is a model for God. Several topics follow, including global nonlocality, God as creator, God's transcendence and immanence, and God as personal. This theology shows promise but needs further development.