Individual differences in harm-related moral values are associated with functional integration of large-scale brain networks of emotional regulation

Emotions affects moral judgements, and controlled cognitive processes regulate those emotional responses during moral decision making. However, the neurobiological basis of this interaction is unclear. We used a graph theory measurement called participation coefficient (‘PC’) to quantify the resting-state functional connectivity within and between four meta-analytic groupings (MAGs) associated with emotion generation and regulation, to test whether that measurement predicts individual differences in moral foundations-based values. We found that the PC of one of the MAGs (MAG2) was positively correlated with one of the five recognized moral foundations–the one based on harm avoidance. We also found that increased inter-module connectivity between the ventromedial prefrontal cortex, dorsolateral prefrontal cortex and middle temporal gyrus with other nodes in the four MAGs was likewise associated with higher endorsement of the Harm foundation. These results suggest that individuals' sensitivity to harm is associated with functional integration of large-scale brain networks of emotional regulation. These findings add to our knowledge of how individual variations in our moral values could be reflected by intrinsic brain network organization and deepen our understanding of the relationship between emotion and cognition during evaluations of moral values.     

Correlates and Prognosis in Relation to Participation in Social Activities Among Older People Living in a Community in Osaka, Japan

To examine the factors associated with social participation and to determine whether social participation is predictive of mortality, a cohort of 1405 randomly selected older people aged 65 years and over, living in Settsu, Osaka Prefecture, was followed up for 66 months. By multivariate analysis using logistic regression, female sex, older age, disability, medical treatment, no use of health checks, no daily preventive health practices, and no life worth living (no Ikigai) were independent risk factors for no participation in social activities. From the analysis using the Kaplan–Meier method, the cumulative survival rates were higher among those who took part in social activities than among those who did not in both age groups, 65–74 years and 75 years and older, for men and women. Application of the Cox proportional hazards model resulted in adjusted hazard ratio of no participation in social activities for mortality of 1.53 (95% confidence interval: 1.11–2.11), controlling for other potential factors. These results suggest that participation in social activities is closely associated with health and psychosocial conditions and may be an independent risk factor for mortality among community-residing older people.     

Transition of Adolescent Political Action Orientations to Voting Behavior in Early Adulthood in View of a Social-Cognitive Action Theory Model of Personality

The political activity and voting behavior of 136 young German adults in 1994 were predicted by their political action orientations measured 7 years before. Respondents belonging to cohorts born in 1971, 1972, and 1973 were surveyed in 1987, 1988, and 1994. The questionnaires measured variables relevant to the social-cognitive action theory model of personality: self-concept of political competence, beliefs about political locus of control, political knowledge, trust in politics, satisfaction with politics, and political activity in everyday life. The results are interpreted with respect to the correlative and absolute stability versus plasticity of the variables from 1987 to 1994, as well as the predictive value of the action theory personality variables for political activities and for voting behavior measured 7 years later. Longitudinal results indicate a high predictive value of self-concept of political competence and political knowledge for political activity and voting in early adulthood. Because only these two personality variables showed relatively high positional stability coefficients from adolescence to early adulthood, the discussion refers to the necessity of early developmental interventions to prevent extreme types of politically uninterested and passive adults. Therefore, the social-cognitive action theory personality model of political participation is extended to a social-cognitive action theory personality model of political socialization in the life span.     

老年人的元刻板印象及其对社会互动的影响

本研究考察了老年人的元刻板印象及其对老年人社会互动的影响。预研究以35名老年人为被试,通过访谈和开放式问卷,获得老年人积极与消极元刻板印象形容词。正式研究以140名老年人为被试,通过问卷调查,首先确定老年人元刻板印象的内容与结构;然后分析发现,当老年人作为社会互动的接受方时：（1）积极元刻板印象正向预测其接受外群体帮助的意愿（包括自主定向帮助和依赖定向帮助）,并且接受帮助可引发积极受助体验;（2）消极元刻板印象只正向预测老年人接受外群体自主定向帮助的意愿,且持消极元刻板印象的老年人受助体验消极。当老年人作为社会互动的发出方时;（3）积极元刻板印象正向预测老年人社会参与的频率和他们对外群体的施助意愿;（4）消极元刻板印象对施助意愿和社会参与的预测作用均不显著。综上,老年人的积极元刻板印象能促进他们的社会互动,并使他们获得良好的互动体验。     

The analysis of the homoerotic and the pursuit of meaning

This paper explores the dynamic tension between an evolving collective phenomenon and the nature of analytic process. Specifically, the focus will be erotic experiences which acquire a meaning through the culture at large, a meaning that may not be supportable when that material is subjected to psychological analysis. This stimulates a conflict between the symbolic attitude and the cultural perspective of the time. While the struggle between the individual and collective consciousness always emerges in analysis, the subject of same-gender sexual relations has become such a controversial and divisive issue in the current political environment that views toward homosexuality demand powerful allegiances and identification with either historic or contemporary ideas. People now identify as 'gay' and tend to see themselves as something akin to a race or perhaps alternative gender. Sexuality and relationship between same gendered people tends to be viewed through the lens of civil rights and the undeniable need for social equality. In this far-reaching and expanding collective phenomenon, psychology, in its support of human rights and accommodation to emerging trends, may be diminished in its capacity to pursue the meaning inherent in these human experiences. The position developed in this paper is that psychological experience, whether in the imaginal realm, dreams or personal consciousness, must be available for full analysis. Clinical experience and dreams are used to amplify this challenge to dynamic analytic practice.     

小学生课堂参与的类型研究

综合运用课堂观察、访谈和问卷调查法,本研究以263名小学1～6年级学生为被试,考察了小学生课堂参与的类型及其发展特点。结果表明:1)根据学生课堂参与的性质、参与的程度可以将小学生划分为三类,即消极参与型、主动参与型和被动参与型;2)从总体分布上看,小学生课堂参与的类型是比较多样化的,相比较而言,被动参与型的人数最多,主动参与型次之,消极参与型最少;3)在学习成绩和自我概念方面,主动参与型学生的发展要优于被动参与型和消极参与型学生。     

Revisiting the university front

The article argues that the most important trends in the recent metamorphosis of higher education, especially of university teaching and research, cannot be understood without placing them in the context of general developments in political life. Both processes reveal alarming features and there is a link between them. In recent decades a religion has established its dominance in the public policy field. Its dogmas are called “liberalization”, “economic man”, “individual preference”, “the free market”, “competition” and “efficiency”. The consequences of the progressive imposition of this doctrine on the universities—including on the relation between teaching and research—are well documented but not always well understood. It is argued that the “commercialization” of higher education and research means in reality their hyper-bureaucratization, via the imposition of so-called evaluation, assessment and accreditation schemes, the latest avatars of the managerialist ideology. Might the final result be the disintegration of the university as an institution?     

Discussion: On the future of our past

After integrating the main lines of argumentation developed in the special issue, this paper makes a balance of the question on the public role of the university. Furthermore, the paper focuses on the discussion underlying the articles collected in the issue. A distinction is made between “comprehending” the past and present of the university on the one hand and “justifying” the university and its public role on the other hand. In view of this distinction, it is argued that the question concerning the value of a (normative) idea of the university and its public role is related to the question of democracy. The question is, however, not only whether we live in a democracy, but whether we may still speak of a “commitment to democracy”. An inquiry into the meaningfulness of a (normative) “idea” of the university arises directly from this question. At this point, the viewpoint of Derrida is introduced to discuss the question of the democracy and university of the future.     

The Effect of Response Cards on Participation and Weekly Quiz Scores of University Students Enrolled in Introductory Psychology Courses

Increasing student participation in college classrooms is an overlooked yet socially valid endeavor. The present study attempted to increase student participation, accuracy of responding, and weekly quiz scores, by incorporating student response-cards. Measures of social validity were also addressed. One hundred twenty university students in two sections of an introductory course served as participants. An augmented incomplete ABA reversal design was used to compare the effects of review questions with and without response-cards. Results suggest that response cards can increase participation as well as measures of learning, in this case quiz scores. Also, students rated the intervention positively on a consumer satisfaction rating scale. In addition to improving rates of student participation and quiz scores, response-cards positively impacted both students and the instructor's subjective experience in the classroom.     

Jung and Lévy-Bruhl

Abstract: For his knowledge of ‘primitive’ peoples, C. G. Jung relied on the work of Lucien Lévy‐Bruhl (1857–1939), a French philosopher who in mid‐career became an armchair anthropologist. In a series of books from 1910 on, Lévy‐Bruhl asserted that ‘primitive’ peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, ‘primitives’ harbour a mentality of their own. ‘Primitive’ thinking is both ‘mystical’ and ‘prelogical’. By ‘mystical’, Lévy‐Bruhl meant that ‘primitive’ peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By ‘prelogical’, Lévy‐Bruhl meant that ‘primitive’ thinking is indifferent to contradictions. ‘Primitive’ peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy‐Bruhl's depiction of the ‘primitive’ mind, even when Jung, unlike Lévy‐Bruhl, journeyed to the field to see ‘primitive’ peoples firsthand. But Jung altered Lévy‐Bruhl's conception of ‘primitive’ mentality in three key ways. First, he psychologized it. Whereas for Lévy‐Bruhl ‘primitive’ thinking is to be explained sociologically, for Jung it is to be explained psychologically: ‘primitive’ peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized ‘primitive’ mentality. Whereas for Lévy‐Bruhl ‘primitive’ thinking is ever more being replaced by modern thinking, for Jung ‘primitive’ thinking is the initial psychological state of all human beings. Third, Jung appreciated ‘primitive’ thinking. Whereas for Lévy‐Bruhl ‘primitive’ thinking is false, for Jung it is true—once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy‐Bruhl's conception of ‘primitive’ thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy‐Bruhl meant by ‘primitive’ thinking.