The precuneus and the insula in self-attributional processes

Attributions are constantly assigned in everyday life. A well-known phenomenon is the self-serving bias: that is, people’s tendency to attribute positive events to internal causes (themselves) and negative events to external causes (other persons/circumstances). Here, we investigated the neural correlates of the cognitive processes implicated in self-serving attributions using social situations that differed in their emotional saliences. We administered an attributional bias task during fMRI scanning in a large sample of healthy subjects (n = 71). Eighty sentences describing positive or negative social situations were presented, and subjects decided via buttonpress whether the situation had been caused by themselves or by the other person involved. Comparing positive with negative sentences revealed activations of the bilateral posterior cingulate cortex (PCC). Self-attribution correlated with activation of the posterior portion of the precuneus. However, self-attributed positive versus negative sentences showed activation of the anterior portion of the precuneus, and self-attributed negative versus positive sentences demonstrated activation of the bilateral insular cortex. All significant activations were reported with a statistical threshold of p ≤ .001, uncorrected. In addition, a comparison of our fMRI task with data from the Internal, Personal and Situational Attributions Questionnaire, Revised German Version, demonstrated convergent validity. Our findings suggest that the precuneus and the PCC are involved in the evaluation of social events with particular regional specificities: The PCC is activated during emotional evaluation, the posterior precuneus during attributional evaluation, and the anterior precuneus during self-serving processes. Furthermore, we assume that insula activation is a correlate of awareness of personal agency in negative situations.     

Koran reading and negotiation with jinn: strategies to deal with mental ill health among Swedish Somalis

In this paper, we discuss traditional Somali concepts of mental ill health. Qualitative interviews were conducted with some 20 Swedish Somali interviewees about factors causing mental ill health, traditional classification, strategies to deal with mental ill health, and attitudes to the mental health care services in Sweden. Social mobilisation and religious healing are cornerstones of traditional Somali measures to deal with mental suffering. Traditional Somali views of mental ill health stand in stark contrast to classification of mental ill health in the western biomedical model. These views deserve attention since they may have an impact on health-seeking behaviour among Somali immigrants in western countries. Yet a too strong focus on cultural aspects may over-shadow the fact that much mental suffering among Somali migrants must be understood within social, economic, and political contexts.     

The effect of religiosity and ethnic origin on direct and indirect aggression among males and females: Some Israeli findings

Israeli society is characterized by significant internal divisions. Two of the most salient of these divisions within the Jewish population relate to (1) religiosity (religious vs. secular Jews) and (2) ethnic origin (Eastern [Asian and North African] vs. Western [European and American]). The aim of this study was to assess the effects of these social divisions on aggressive behavior and victimization to aggression among Israeli children. Three types of aggressive behavior (physical, verbal, and indirect) were investigated by means of peer estimation. The sample (N = 630) was composed of three age groups (8‐, 11‐, and 15‐year‐olds). The findings indicate that in general, secular respondents scored higher on aggressive behavior and victimization than their religious counterparts, and respondents of Eastern origin scored higher than those of Israeli or Western origin. The effect of both religiosity and ethnic origin was stronger among girls than among boys. Ethnic origin had no effect on any of the boys’ measures but did affect these measures among girls. Among boys, religiosity affected verbal and indirect aggression and victimization. Among girls, indirect aggression and victimization, as well as victimization to physical aggression, were affected by religiosity. As to the effect of age, similar to previous studies, in all types of aggression and victimization, the 11‐year‐olds scored highest and the 15‐year‐olds scored lowest. Differences between the three types of aggression and victimization, as well as various interactions between the variables, are reported. The results are discussed within the wider context of the role of religiosity and ethnic origin in Israeli society. Aggr. Behav. 28:281–298, 2002. © 2002 Wiley‐Liss, Inc.     

Social inequality and the reduction of ideological dissonance on behalf of the system: evidence of enhanced system justification among the disadvantaged

According to system justification theory, people are motivated to preserve the belief that existing social arrangements are fair, legitimate, justifiable, and necessary. The strongest form of this hypothesis, which draws on the logic of cognitive dissonance theory, holds that people who are most disadvantaged by the status quo would have the greatest psychological need to reduce ideological dissonance and would therefore be most likely to support, defend, and justify existing social systems, authorities, and outcomes. Variations on this hypothesis were tested in five US national survey studies. We found that (a) low‐income respondents and African Americans were more likely than others to support limitations on the rights of citizens and media representatives to criticize the government; (b) low‐income Latinos were more likely to trust in US government officials and to believe that ‘the government is run for the benefit of all’ than were high‐income Latinos; (c) low‐income respondents were more likely than high‐income respondents to believe that large differences in pay are necessary to foster motivation and effort; (d) Southerners in the USA were more likely to endorse meritocratic belief systems than were Northerners and poor and Southern African Americans were more likely to subscribe to meritocratic ideologies than were African Americans who were more affluent and from the North; (e) low‐income respondents and African Americans were more likely than others to believe that economic inequality is legitimate and necessary; and (f) stronger endorsement of meritocratic ideology was associated with greater satisfaction with one's own economic situation. Taken together, these findings are consistent with the dissonance‐based argument that people who suffer the most from a given state of affairs are paradoxically the least likely to question, challenge, reject, or change it. Implications for theories of system justification, cognitive dissonance, and social change are also discussed. Copyright © 2002 John Wiley & Sons, Ltd.     

The Therapeutic Community Sing: Music Therapy Inpatient Group Process

Early psychoanalytic authors and music educators in both Europe and the United States pointed to the contemporary use of music therapy as a powerful modality in an inpatient psychiatric unit. The inpatient community sing is discussed in its capacity to address both individual and group goals. A clinical vignette from such a group is presented and discussed.     

Cognitive Functioning in Treatment-Seeking Gulf War Veterans: Pyridostigmine Bromide Use and PTSD

Gulf War (GW) deployed veterans have reported health symptoms since returning from the war that suggest dysfunction of the central nervous system (CNS). These symptoms include memory and concentration difficulties, fatigue, and headaches. Leading hypotheses for the etiology of these cognitive complaints include psychological factors and/or exposures to chemicals with neurotoxic properties. In this study, cognitive functioning was compared in treatment-seeking GW-deployed veterans and a treatment-seeking non–GW-deployed veteran control group. Results indicated that GW-deployed veterans performed significantly worse than the comparison group on tests of attention, visuospatial skills, visual memory, and mood. GW-deployed veterans who reported taking pyridostigmine bromide (PB) performed worse than GW-deployed veterans without PB use on executive system tasks. Treatment-seeking GW-deployed veterans with diagnoses of posttraumatic stress disorder (PTSD) did not differ on cognitive test measures compared with GW-deployed veterans without PTSD. No interaction effect of PTSD and PB use was found.     

HOW DID FREGE FALL INTO THE CONTRADICTION?

Quine made it conventional to portray the contradiction that destroyed Frege's logicism as some kind of act of God, a thunderbolt that descended from a clear blue sky. This portrayal suited the moral Quine was antecedently inclined to draw, that intuition is bankrupt, and that reliance on it must therefore be replaced by a pragmatic methodology. But the portrayal is grossly misleading, and Quine's moral simply false. In the person of others – Cantor, Dedekind, and Zermelo – intuition was working pretty well. It was in Frege that it suffered a local and temporary blindness. The question to ask, then, is not how Frege was overtaken by the contradiction, but how it is that he didn't see it coming. The paper offers one kind of answer to that question. Starting from the very close similarity between Frege's proof of infinity and the reasoning that leads to the contradiction, it asks: given his understanding of the first, why did Frege did not notice the second? The reason is traced, first, to a faulty generalization Frege made from the case of directions and parallel lines; and, through that, to Frege's having retained, and attempted incoherently to combine with his own, aspects of a pre‐Fregean understanding of the generality of logical principles.