Visual-reinforcer color-and operant behavior in Siamese fighting fish

Male Siamese Fighting Fish (Betta splendens) were conditioned to emit an operant response sequence reinforced by presentation of a model of a male Siamese Fighting Fish in aggressive display. Operant response rate varied as a function of the color of the model with respect to the color of the subject.     

��Is Getting Well Ever An Art?��: Psychopharmacology and Madness in Robert Lowell��s Day by Day

On the publication of Robert Lowell's Life Studies in 1959, some critics were shocked by the poet's use of seemingly frank autobiographical material, in particular the portrayal of his hospitalizations for bipolar disorder. During the late fifties and throughout the sixties, a rich vein, influenced by Lowell, developed in American poetry. Also during this time, the nascent science of psychopharmacology competed with and complemented the more established somatic treatments, such as psychosurgery, shock treatments, and psychoanalytical therapies. The development of Thorazine was a remarkable breakthrough allowing patients previously thought incurable to leave hospital. In 1955, the release of Miltown, the first 'minor' tranquilizer, was heralded with a media fanfare promising a new dawn of psychological cure-all. These two events blurred the boundary between 'normality' and madness by making treatment in the community more widely possible and by medicalizing more commonplace distress. Lowell's early depictions of madness situate it as emblematic of the cultural malaise of 'the tranquilized fifties.' By his final collection, Day by Day (1977), mental illness had lost its symbolic power. These late poems explore the power of art as a way of representing and remedying suffering in a culture where psychopharmacology has normalized madness.     

Autonomic and EEG patterns during eyes-closed rest and transcendental meditation (TM) practice: the basis for a neural model of TM practice.

In this single-blind within-subject study, autonomic and EEG variables were compared during 10-min, order-balanced eyes-closed rest and Transcendental Meditation (TM) sessions. TM sessions were distinguished by (1) lower breath rates, (2) lower skin conductance levels, (3) higher respiratory sinus arrhythmia levels, and (4) higher alpha anterior-posterior and frontal EEG coherence. Alpha power was not significantly different between conditions. These results were seen in the first minute and were maintained throughout the 10-min sessions. TM practice appears to (1) lead to a state fundamentally different than eyes-closed rest; (2) result in a cascade of events in the central and autonomic nervous systems, leading to a rapid change in state (within a minute) that was maintained throughout the TM session; and (3) be best distinguished from other conditions through autonomic and EEG alpha coherence patterns rather than alpha power. Two neural networks that may mediate these effects are suggested. The rapid shift in physiological functioning within the first minute might be mediated by a "neural switch" in prefrontal areas inhibiting activity in specific and nonspecific thalamocortical circuits. The resulting "restfully alert" state might be sustained by a basal ganglia-corticothalamic threshold regulation mechanism automatically maintaining lower levels of cortical excitability.     

Some Ontological Consequences of Atomism

Is there a fundamental layer of objects in nature? And if so what sorts of things populate it? Among those who answer ‘yes’ to the first question, a common answer to the second is ‘atoms,’ where an atom is understood in the original sense of an object that is spatially unextended, indivisible, and wholly lacking in proper parts (whether actual or potential). Here I explore some of the ontological consequences of atomism. First, if atoms are real, then whatever motion they appear to undergo must be discrete (discontinuous). The link between atomism and discrete motion goes back at least to Aristotle and is admitted by some atomists, but the full significance of that admission has been neglected. I argue that a commitment to discrete motion in turn entails significant and sometimes counter‐intuitive results. I also examine the implications of these results for the philosophy of mind and for discussions of metaphysical naturalism.     

Performance of schizophrenia and bipolar patients on verbal and figural working memory tasks

Working memory (WM) was studied in 82 healthy volunteers, 43 schizophrenia patients, and 81 bipolar patients. Schizophrenia patients were impaired on verbal and figural WM tasks that possessed similar test discriminating power. Bipolar patients performed similarly to healthy volunteers. A mathematical model of WM performance revealed a primary role for reduced WM span in accounting for the impaired verbal WM of schizophrenia patients and a primary role for diminished attention in accounting for impaired figural WM. Although WM impairment in schizophrenia is due neither to the general effects of severe mental illness nor to the specific type of material studied, the microarchitecture of abnormal WM in schizophrenia may depend on the stimulus material presented.     

Divine hiddenness and the opiate of the people

The problem of divine hiddenness has become one of the most prominent arguments for atheism in the current philosophy of religion literature. Schellenberg (Divine hiddenness and human reason 1993), one of the problem’s prominent advocates, holds that the only way to prevent completely the occurrence of nonresistant nonbelief would be for God to have granted all of us a constant awareness of Him (or at least a constant availability of such awareness) from the moment we achieved the age of reason. Now, if that were the case, we might be faced with a difficult obstacle to the development of a proper, meaningful relationship with God: namely, since the experience of God would be so unutterably wonderful (at least for some), we could be at risk of coming to commune with God not from love of Him but for the amazing experience that that communion involves. In other words, given that mystical union with infinite perfection is, qua experience, inconceivably better than that of any drug, we might come to treat God as something analogous to a powerful narcotic, seeking the experience for the pleasure of the experience more than from any devotion. Since God wants to foster genuinely meaningful relationship with Him, He rightly delays granting us such awareness of Himself, even though that leaves open the risk that nonresistant nonbelief could arise.