A prospective investigation of rumination and executive control in predicting overgeneral autobiographical memory in adolescence

The CaR-FA-X model (Williams et al., 2007), or capture and rumination (CaR), functional avoidance (FA), and impaired executive control (X), is a model of overgeneral autobiographical memory (OGM). Two mechanisms of the model, rumination and executive control, were examined in isolation and in interaction in order to investigate OGM over time. Across two time points, six months apart, a total of 149 adolescents (13–16 years) completed the minimal-instruction autobiographical memory test, a measure of executive control with both emotional and nonemotional stimuli, and measures of brooding rumination and reflective pondering. The results showed that executive control for emotional information was negatively associated with OGM, but only when reflective pondering levels were high. Therefore, in the context of higher levels of reflective pondering, greater switch costs (i.e., lower executive control) when processing emotional information predicted a decrease in OGM over time.     

God is not a person (an argument via pantheism)

This paper transforms a development of an argument against pantheism into an objection to the usual account of God within contemporary analytic philosophy (’Swinburnian theism’). A standard criticism of pantheism has it that pantheists cannot offer a satisfactory account of God as personal. My paper will develop this criticism along two lines: first, that personhood requires contentful mental states, which in turn necessitate the membership of a linguistic community, and second that personhood requires limitation within a wider context constitutive of the ’setting’ of the agent’s life. Pantheism can, I argue, satisfy neither criterion of personhood. At this point the tables are turned on the Swinburnian theist. If the pantheist cannot defend herself against the personhood-based attacks, neither can the Swinburnian, and for instructively parallel reasons: for neither doctrine is God in the material world; in the pantheist case God is identical with the world, in the Swinburnian case God transcends it. Either way both the pantheist and the Swinburnian are left with a dilemma: abandon divine personhood or modify the doctrine of God so as to block the move to personhood.

     

INTRODUCTION TO THE SYMPOSIUM ON ARTIFICIAL INTELLIGENCE AND APOCALYPTICISM

This is an introduction to the Symposium on Artificial Intelligence and Apocalypticism, which resulted from a conference hosted by the Centre for the Critical Study of Apocalyptic and Millenarian Movements (CenSAMM) in Bedford, UK. The introduction provides a brief history of scholarly work in the intersections of apocalypticism and artificial intelligence and of the emergence of CenSAMM from a millenarian religious community, the Panacea Society. It concludes by pointing toward the contributions of the symposium's essays.     

The story of some: everyday pragmatic inference by children and adults.

The statement, some elephants have trunks, is logically true but pragmatically infelicitous. Whilst some is logically consistent with all, it is often pragmatically interpreted as precluding all. In Experiments 1 and 2, we show that with pragmatically impoverished materials, sensitivity to the pragmatic implicature associated with some is apparent earlier in development than has previously been found. Amongst 8-year-old children, we observed much greater sensitivity to the implicature in pragmatically enriched contexts. Finally, in Experiment 3, we found that amongst adults, logical responses to infelicitous some statements take longer to produce than do logical responses to felicitous some statements, and that working memory capacity predicts the tendency to give logical responses to the former kind of statement. These results suggest that some adults develop the ability to inhibit a pragmatic response in favour of a logical answer. We discuss the implications of these findings for theories of pragmatic inference.     

Representing Rebellion: Memory and Social Conflict in Sixteenth-Century England

This paper takes key insights from social psychologists and interrogates them as methodological tools for historians, applying these theories to a large-scale uprising that occurred in southern England in 1549. In a social order based on notions of paternalism and deference, a diverse band of rebels were able to forge an alliance strong enough to pose a serious threat to local authorities in Norwich. Social psychological approaches to collective memory and evolving social representations are deployed to highlight contested memories of rebellion as central to Tudor state formation, and to understand how a rebel group with many competing interests was able to sustain their alliance. I argue that the imperative to understand individual behaviour in a collective context illuminates the way that this group could form a vision of the world which contradicted deferential social ideals without ranging themselves against central government. The article also suggests ways in which historical approaches can inform social psychological concepts.     

Minimising risks and distractions for young drivers and their passengers: An evaluation of a novel driver–passenger training program

The purpose of the present study was to evaluate a pilot program designed to teach communication skills to young drivers and passengers. Sixty-two young males recruited as 31 pairs of friends, all aged between 18 and 21 years and holding a probationary drivers licence, were randomly assigned to a training or no-training condition. A training program was developed based upon elements of existing team training programs. Driver and passenger pairs operated a driving simulator through scenarios designed to measure aspects of safe driving behaviour and hazard response. Communications between driver and passenger were also measured. All participants were administered the Driver Behaviour Questionnaire before and approximately 2 months after simulator testing. Compared to the untrained group the trained participants exhibited a larger following distance, reduced speed significantly when faced with an unexpected hazard on the road, and exhibited more safe communications. Although current passenger restrictions are warranted, the present results reveal an alternative view of adolescent passengers: rather than being a negative influence on drivers, adolescent passengers can potentially be trained to become a positive influence.     

Self‐supervision,surveillance and transgression

Transgression is not only an inevitable part of systemic supervision but is also necessary if we are to work towards innovative and inclusive supervisory and therapeutic practice. Defying culturally generated ‘rules’ of systemic practice can allow for more relevant and productive ways of talking. Systemic practitioners are increasingly finding themselves trying to practice systemic therapy in employing authorities and training courses which are dominated by inflexible professional narratives and manualised procedures. Our profession is committed to ethical inner and outer dialogue, to self‐ and relational reflexivity as distinct from the rule‐bound surveillance culture in which we live and work. Systemic supervisors and therapists may find themselves at odds with monological institutional discourse and attempts from within our own profession to manualise practice. I introduce examples from supervisory conversations to illustrate how supervisors can develop more culturally sensitive practices through supporting practitioners to hear and have heard their own marginalised and oppressed voices and those of their clients.