Distancing oneself from God: relationships with borderline personality symptomatology

Self-harm behaviour traditionally has been associated with borderline personality disorder. In this study, we examined the relationship between borderline personality symptomatology and intentionally distancing oneself from God as self-punishment, based on the assumption that such self-punishment may represent a form of self-harm behaviour. Data from four previous samples of primary care outpatients collected over a two-year period were combined (N?=?1511). Borderline personality was assessed with two measures: the borderline personality scale of the Personality Diagnostic Questionnaire-4 (PDQ-4) and the Self-Harm Inventory (SHI). Point-biserial correlation coefficients revealed that those who endorsed distancing oneself from God as punishment scored relatively higher on both the PDQ-4 (r?=?0.40, p?<?0.001) and the SHI (r?=?0.46, p?<?0.001). Similarly, when compared to respondents who denied ever having distanced themselves from God as punishment, those who did were more likely to exceed the clinical cut-off score on the PDQ-4 (47.3% vs. 10.9%, X^{2 ?}=?152.53, p?<?0.001) and the SHI (57.3% vs. 11.4%, X^{2 ?}=?224.12, p?<?0.001). Findings support our hypothesis that distancing oneself from God as punishment may be a form of self-harm behaviour associated with borderline personality symptomatology.     

Mediated conditioning versus retrospective revaluation in humans: The influence of physical and functional similarity of cues

Two experiments assessed whether similarity between the two elements of a compound would influence the degree of mediated extinction versus recovery from overshadowing in human causal judgements. In both Experiments 1 and 2, we assessed the influence of extinguishing one element of a two-element compound on judgements about the other element. In Experiment 1 we manipulated the physical similarity of the two elements of the compound; in Experiment 2, we used equivalence and distinctiveness pretraining in order to vary their functional similarity. We found that these procedures influenced mediated extinction and recovery from overshadowing as a function of both physical and acquired similarity and distinctiveness, respectively. The implications of these results for previously reported differences between humans and nonprimate animals are discussed.     

认知评价、心理控制感、社会支持与高考压力关系的研究

采用问卷法,随机选取河北省三类中学(重点、普通、私立)324名高三考生为被试,考察了学生对高考的认知评价、心理控制感、社会支持与高考压力的关系.结果表明:(1)重点中学、普通中学学生心理控制感显著高于私立中学学生,女生在社会支持的寻求上显著高于男生;(2)积极认知评价、心理控制感和社会支持与高考压力有显著负相关,而消极认知评价与高考压力有显著的正相关;(3)消极认知评价、心理控制感和社会支持对高考压力有直接影响;而积极认知评价通过心理控制感和社会支持间接影响高考压力.     

Acting with Feeling from Duty

A central claim in Kantian ethics is that an agent is properly morally motivated just in case she acts from duty alone. Bernard Williams, Michael Stocker, and Justin Oakley claim that certain emotionally infused actions, such as lending a compassionate helping hand, can only be done from compassion and not from duty. I argue that these critics have overlooked a distinction between an action's manner, how an action is done, and its motive, the agent's reason for acting. Through a range of examples I demonstrate how an emotion can determine an action's manner without also serving as the motive. Thus, it is possible for an agent to act compassionately from duty alone. This distinction between the manner and the motive of an action not only restores a central claim in Kantian ethics but it also allows for an expanded role of emotions in moral action.     

EUDAIMONIA AND AGAPE IN MACINTYRE AND KIERKEGAARD'S WORKS OF LOVE

This essay explores connections and divergences between Alasdair MacIntyre's eudaimonistic ethic and Søren Kierkegaard's agapeistic ethic—perhaps the greatest proponents of these ethical paradigms from the past two centuries. The purpose of the work is threefold. First, to demonstrate an impressive amount of convergence and complementarity in their approaches to the transcendent grounds of an ethic of flourishing, the rigors necessary for a proper self‐love, and the other‐directed nature of proper social relations. Second, given the inapplicability of common dichotomies, to pinpoint more precisely where Kierkegaard departs from eudaimonism, and where MacIntyre departs from agapeism. Finally, to show that both Kierkegaard's and MacIntyre's grounds for departure are inadequate, and thus that the most central insights of eudaimonist and agapeist ethics can be harmonized to a greater extent than either Kierkegaard's or MacIntyre's framework can allow.     

Moderate Intuitionism and the Epistemology of Moral Judgment

This paper outlines and defends a moderate intuitionism. The point of departure is the intuitionism of W. D. Ross (1930) in The Right and the Good, conceived as ethically pluralist and epistemologically rationalist. The paper articulates a conception of self-evidence – including mediate as well as immediate kinds – appropriate to a moderate intuitionism, explores some of the resources and varieties of that position, and considers some problems and prospects for a rationalist version of intuitionism. The final section addresses the issue of how best to conceive the nature and grounds of prima facie duty, the problem of whether intuitionism can adequately deal with conflicts of prima facie duties, and the question of how satisfactorily a moderate intuitionism can account for the epistemic status of moral judgments of overall duty and their connection with rational action.     

Empirical derivation of SVIB-Holland scales and conversion tables

Significant relationships between the Holland Vocational Preference Inventory (VPI) and the Strong Vocational Interest Blank (SVIB) were again empirically demonstrated in this study, and conversion equations were developed to use standard scores of SVIB scales, rather than items, to produce estimates of VPI scores. Cross validation on a limited population yielded supportive evidence that these conversion equations can provide meaningful VPI estimates from SVIB scale scores. The need for validation across a variety of populations was underscored in order to assess further generalizability of these findings.     

The relationship between expressed social fears and assertiveness and its treatment implications

Behavior therapists have speculated about the relationship between social fears or social anxieties and lack of assertive behavior. Wolpe (1958) perhaps most clearly suggested such a relationship. “If he [the patient] has been ineffectual in such situations—unable, for instance, to return a faulty garment—I explain how unadaptive fears are at the bottom of this ineffectualness. … p. 116.” Wolpe further assumed that engaging in assertive behavior reciprocally inhibited fear in these same social situations and that assertive responses can be programmed for use in overcoming these fears.In later writings (Wolpe. 1969; Wolpe and Lazarus, 1966) Wolpe seems to have broadened his position concerning the cause of non-assertive behavior. Specifically, he now allows that an individual also may be non-assertive, “… not because of anxiety but because they have never had the opportunity of acquiring the necessary habits. p. 40” (Wolpe and Lazarus, 1966). For these individuals direct efforts in assertive training such as behavior rehearsal, operant conditioning or direct instruction are in order. For these individuals whose lack of assertiveness is due to a ‘phobic reaction’ or strong extrinsic fears, systematic desensitization is recommended in addition to assertive training.Despite this apparent change in position, the intuitively appealing notion that the more socially fearful an individual is the more non-assertive he is likely to be has not received the empirical attention it deserves. Rathus (1973) seems to have provided some indirect evidence pertaining to the relationship between social fears and assertiveness. In the context of evaluating the efficacy of an assertive training method he administered both the 100-item Temple Fear Survey Inventory (TFSI) (Braun and Reynolds, 1969) and the Rathus Assertiveness Schedule (RAS) (Rathus, 1973) to groups of female students receiving either assertive training, a placebo treatment or no treatment. He found that at post-test the assertive training group scored significantly higher than either the placebo or no treatment groups on the RAS and that there were no significant differences in post-test Full Scale TSFI Scores. Fear of Social Criticism Factor Scores or Fear of Social Incompetence Factor Scores although in each case the mean changes toward less fear were greater for the group receiving assertive training. This finding gives little support to the reciprocal relationship between social fears and assertiveness. What is needed is a direct determination of the degree to which social fears and assertiveness are related in a sizeable sample of subjects.     

Dry-bed training: rapid elimination of childhood enuresis

Enuresis has been treated with moderate effectiveness by the urine-alarm method which requires many weeks of training. The present procedure used a urine-alarm apparatus but added such features as training in inhibiting urination, positive reinforcement for correct urinations, training in rapid awakening, increased fluid intake, increased social motivation to be nonenuretic, self-correction of accidents, and practice in toileting. After one all-night training session, the 24 enuretic children averaged only two bedwettings before achieving fourteen consecutive dry nights and had no major relapses. Little or no reduction in bedwetting occurred within the first two weeks for matched-control enuretics who were given the standard urine-alarm training. The results of a control-procedure showed that the new procedure did not involve Pavlovian conditioning. The new method appears to be a more rapid, effective and different type of treatment for enuresis.