Closed- and open-class lexical access in agrammatic and fluent aphasics

Bradley, Garrett, and Zurif (Bradley, Computational distinctions of vocabulary type. Unpublished doctoral dissertation, MIT Press; Cambridge, MA, 1978; Biological studies of mental processes, MIT Press, Cambridge, MA, 1980) have suggested that closed-class word access is normally mediated by a different route than the open-class one, and that the loss of this closed-class route might account for agrammatism. However, in an earlier study ( Gordon & Caramazza, Brain and Language, 15, 143–160, 1982) we were not able to confirm a meaningful difference between closed- and open-class word frequency responsiveness of the type Bradley (unpublished dissertation, 1978) had seemed to find in normal subjects. We have now done a direct comparison of closed-class frequency sensitivity in agrammatic and nonagrammatic aphasics, to directly test Bradley and colleagues' hypotheses and to avoid some of the experimental problems with between-class frequency comparisons. We find that closed-class words behave similarly whether or not the subject is agrammatic. Therefore, the differences between agrammatic and nonagrammatic aphasics must arise at a deeper level (or levels) of lexical processing than the one probed by the frequency sensitivity effect.     

Reactivation-induced interference in a short-term retention paradigm

In Experiment 1 it was demonstrated that interference with a rat's retention of a target spatial cue decreases as the interval between prior conflicting cues and the target increases. Experiment 2 showed that interference can occur even when the interstimulus interval is long, if the memory of a conflicting cue is reactivated just prior to exposing an animal to the target cue. A third experiment suggested that these findings could not be easily interpreted in terms of a stimulus satiation effect. The implications of these findings for a trace decay model of short-term retention were discussed.     

Mechanisms for the cueing phenomenon: The addition of the cueing context to the training memory

A series of three experiments was run to test the hypothesis that when animals are exposed to a cue from prior training, the context in which cueing occurs becomes associated with the training memory. The first experiment demonstrates that when rats are trained to avoid in one context and then are tested in a different context performance is reduced. Experiments 2 and 3 demonstrate that this performance deficit can be alleviated by cueing the rats in the test context prior to testing. The data suggested that the improved performance does not seem to result from the association of the cueing context with a fear response. These results are discussed in relation to the context addition hypothesis.     

Remembering information related to one's self

How does memory for an incident vary depending on whether, and how, the person relates the information to himself? Trait adjectives are better remembered if they were judged in reference to oneself rather than judged for meaning or sound. Our first experiment found a similar mnemonic advantage of referring a described episode or object to some event from one's life. Pleasant events were remembered better than unpleasant ones. A second experiment found incidental memory for trait adjectives was equally enhanced by judging each directly in reference to one's self-concept or indirectly by retrieving an episode either from one's life or from one's mother's life. Contrariwise, memory was poorer when traits were judged in reference to a less familiar person. Thus, good memory depends on relating the inputs to a well-differentiated memory structure.     

THE POWER OF RELIGIOUS NATURALISM IN KARL PETERS'S DANCING WITH THE SACRED

Abstract. This essay is an appreciative engagement with Karl Peters's Dancing with the Sacred (2002). Peters achieves a naturalistic theology of great power. Two themes are covered here. The first is how Peters gives ontological footing for a naturalistic conception of God conceived as the process of creativity in nature. Peters achieves this by conceiving creativity in terms of Darwinian random variation and natural selection combined with the notion of nonequilibrium thermodynamics. He gives ontological reference for a conception of God similar to Henry Nelson Wieman's idea of creative transformation. The second theme is how Peters succeeds in translating this nonpersonal conception of God into a powerful view of naturalistic religion that can shape a religious form of life. The key is that Peters's God can be understood as present in experience. Peters provides naturalistic interpretations of grace and the cruciform structure of creativity; the latter addresses the problem of evil in a nuanced fashion. I conclude with three critical comments about Peters's environmental ethics, his use of the notion of mystery, and his failure to have a robust conception of human fault or sin.     

Learning conditional frequencies in a probability learning task

The study was prompted by a theoretical discussion of probability learning by Estes (1976). In three separate experiments, subjects were presented with frequency information in the form of wins and losses among 3 teams, and later predicted future wins and losses. Frequencies were devised so that conditional win frequencies for a pair of teams were either inconsistent or consistent with marginal win frequencies for each team. In experiment 1, when subjects predicted future events on the basis of known past frequencies, predictions were generally based on conditional frequencies. In experiment 2 six blocks of observations were presented, with predictions following each block. What little learning did occur was in the direction of the conditional frequencies. Subjects in experiment 3 were able to learn conditional frequencies when given explicit instructions to do so. Results were discussed in terms of a two-stage hypothesis generation model that might operate within the framework of an associative theory of probability learning.     

GORDON KAUFMAN'S HUMANIZING CONCEPT OF GOD

Why should Gordon Kaufman's mid‐career theological method be of renewed interest to contemporary theists? Two distinguishing characteristics of the West today are its increasing religious pluralism and the growing numbers of theists who rely on hybrid approaches to construct concepts of God. Kaufman's method is well suited to this current state of affairs because it is open to diverse religious and theological perspectives and to perspectives from science and secular humanism. It also militates against the weaknesses inherent to hybrid approaches—ad hoc constructs of God unable to motivate their holders to overcome human self‐centeredness and so to contribute to the well‐being and fulfillment of others. It achieves this by providing checks to reduce the risk of producing human‐writ‐large God‐constructs. Lastly, Kaufman's method provides criteria to help theists identify humane and humanizing experiences, relationships, concepts, images, and texts (i.e., the basic material from which God‐constructs are fashioned) from the plethora of options available, whether religious, cultural, or secular.     

KAUFMAN'S DEBT TO KANT: THE EPISTEMOLOGICAL IMPORTANCE OF THE “STRUCTURE OF THE WORLD WHICH ENVIRONS US”

Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue.