Brain Science as the Analytic Fourth: Commentary on Paper by Michael J. Gerson

I support Michael J. Gerson’s aim to further the dialogue between neuroscience and psychoanalysis, especially in light of increasingly sophisticated brain imaging. Enhanced capabilities for simultaneous brain measurements inch interpersonal neurobiology ever closer to the psychoanalytic concept of intersubjective space. While it is inherently meaningful to distinguish between self and identity using lenses of brain science, Gerson’s argument would be significantly bolstered by a developmental perspective.     

An Exploration of Stigma in the Lives of Sex Offenders and Heroin Abusers

Research was conducted on variations and commonalities of sexual offenders and heroin abusers and how they manage stigma in their everyday lives. Interviews with 13 sex offenders (SOs) and 44 heroin abusers (HAs) were conducted in New York City. Results suggest that both SOs and HAs disclose or conceal their stigmatized status based on their relationship to others and the situations in which they anticipate social condemnation. Both groups have formed intra-group hierarchies based on status, where child molesters and heroin abusers receive the most disdain. Some heroin abusers manage their stigma by engaging in behavior that we term redemptive passing, in which stigmatized individuals attempt to pass as non-stigmatized through deceptive means in order to make amends for prior harms they have caused. The stigmatization of sex offenders and heroin abusers has important implications for health, as members of these groups are less likely to seek treatment in order to distance themselves from their stigmatizing status.     

Reconsidering Concursus

How should we picture the relationship between God and creation? Traditional answers to this question, usually asked by the doctrine of providence (and more specifically the doctrine of concursus), tend to forfeit either God’s freedom or creaturely freedom. Yet this need not be the case, as the incarnation points towards an understanding of concursus that is not based primarily upon issues of freedom.     

The limits of interfaith? Interfaith identities,emerging potentialities,and exclusivity

Interfaith movements within the United States are currently attempting to integrate nonreligionists – agnostics, unaffiliated, humanists, and atheists for example – into their dialogical spaces. We argue that this attempt to further inclusivity within interfaith movements, although well-intended, is impeded by what we refer to as the interfaith identity paradigm. This paradigm focuses on concretised religious identities through a confessional model, which powerfully circumscribes intended efforts to engage with multi-layered experiences and radical inclusiveness. As such, we utilise contemporary anthropological theories regarding subjectivity to demonstrate that the interfaith identity paradigm results in limited participation by nonreligionists. Based on several months of participant observation at multiple interfaith meetings, this article intends to initiate a conversation among interfaith practitioners endeavouring to cultivate inviting and open spaces for religionists and nonreligionists alike. The objective of this article is not to offer solutions, but to point out a constraining practice prevalent within interfaith meetings within the United States.     

Resisting self-compassion: Why are some people opposed to being kind to themselves?

Although self-compassion is associated with positive emotions, resilience, and well-being, some people resist recommendations to treat themselves with kindness and compassion. This study investigated how people’s personal values and evaluations of self-compassionate behaviors relate to their level of self-compassion. After completing measures of trait self-compassion and values, participants rated how they would view themselves after behaving in a self-compassionate and self-critical way. Overall, participants associated self-compassion with positive attributes that connote emotional well-being, yet only those who were low in trait self-compassion associated self-compassionate responding with negative attributes that involve low motivation, self-indulgence, low conscientiousness, and poor performance. Participants’ endorsement of basic values was not meaningfully related to their evaluations of self-compassionate vs. self-critical behaviors or to self-compassion scores. We propose that self-compassion might operate as an instrumental value insofar as those high vs. low in self-compassion differ in their beliefs about whether self-compassion affects performance-related outcomes positively or negatively.     

Social influence on metacognitive evaluations: The power of nonverbal cues

Metacognitive evaluations refer to the processes by which people assess their own cognitive operations with respect to their current goal. Little is known about whether this process is susceptible to social influence. Here we investigate whether nonverbal social signals spontaneously influence metacognitive evaluations. Participants performed a two-alternative forced-choice task, which was followed by a face randomly gazing towards or away from the response chosen by the participant. Participants then provided a metacognitive evaluation of their response by rating their confidence in their answer. In Experiment 1, the participants were told that the gaze direction was irrelevant to the task purpose and were advised to ignore it. The results revealed an effect of implicit social information on confidence ratings even though the gaze direction was random and therefore unreliable for task purposes. In addition, nonsocial cues (car) did not elicit this effect. In Experiment 2, the participants were led to believe that cue direction (face or car) reflected a previous participant's response to the same question—that is, the social information provided by the cue was made explicit, yet still objectively unreliable for the task. The results showed a similar social influence on confidence ratings, observed with both cues (car and face) but with an increased magnitude relative to Experiment 1. We additionally showed in Experiment 2 that social information impaired metacognitive accuracy. Together our results strongly suggest an involuntary susceptibility of metacognitive evaluations to nonverbal social information, even when it is implicit (Experiment 1) and unreliable (Experiments 1 and 2).     

From synaptic errors to thalamocortical circuitry

Recent data indicate that newly grown synapses in the brain are not guaranteed to innervate their desired target, but can form instead on nearby targets. Such 'errors' introduce representational inaccuracies but improve representational flexibility. Optimizing accuracy and flexibility requires detecting correlated activity and disabling plasticity, explaining the structure of the thalamocortical circuit.     

Science meets practice in determining effectiveness of sexual orientation change efforts

Comments on the original article, "Guidelines for psychological practice with lesbian, gay, and bisexual clients," by the American Psychological Association (see record 2011-19419-001). Guideline 3 of the acknowledges the diversity of human sexual orientation and that "efforts to change sexual orientation have not been shown to be effective or safe" (p. 14). As noted in the Report of the American Psychological Association Task Force on Appropriate Therapeutic Responses to Sexual Orientation (APA, 2009), "Current criteria for effective treatments and interventions are specific in stating that to be considered effective, an intervention has consistent positive effects without serious harmful side effects [emphasis added]" (p. 26). The present authors note that half a century of scientific research on a variety of sexual orientation change efforts (SOCE) has not demonstrated their effectiveness according to the criteria of consistent positive effects and absence of serious harmful effects. Guideline 3 (APA, 2012) therefore urges psychologists to closely assess the motivations of clients who seek SOCE in the context of stigma and internalized prejudice about their non-heterosexual orientation. In addition, the guideline also recommends that psychologists obtain truthful, thorough, and thoughtful informed consent and that they focus on personal integration instead of sexual orientation change. The burden of proof has been on advocates of SOCE, and the present authors assert that it has not been met. (PsycINFO Database Record (c) 2012 APA, all rights reserved).