The influence of incentive-aroused ambivalence on overjustification effects in attitude change

Rewarding people to advocate a position with which they already agree can undermine their attitudinal positivity. This research tests a novel explanation of this example of the overjustification phenomenon. The hypothesis holds that the provision of an unnecessary incentive gives rise to an ambivalent response: the positive reaction to the reinforcement is accompanied by a sense of uneasiness, or apprehension, regarding the legitimacy of the induced behaviors. Attitude change is expected only in circumstances that confirm the apprehension. Results consistent with this expectation were discovered. In Study 1, respondents asked to play the role of a subject in an overjustification experiment reported greater levels of ambivalence regarding their (role-played) proattitudinal action as a function of payment. Contrary to alternative interpretations of the phenomenon, no incentive-related differences were found in subjects' ratings of the reprehensibility of the requested action, or in their beliefs that future activities of the type requested be undertaken only for payment. In Study 2, subjects paid to read a proattitudinal speech were found subsequently to be less in favor of their original positions only if they also had been given a counterattitudinal communication. The presence or absence of the countercommunication had no influence on the attitudes of unpaid respondents. Subjects for whom the payment was made to appear incidental to the experiment did not demonstrate the usual overjustification effect. These results supported the incentive-aroused ambivalence hypothesis. Psychological mechanisms that might underlie the effect were discussed.     

UNCERTAINTY AND GOD: A JAMESIAN PRAGMATIST APPROACH TO UNCERTAINTY AND IGNORANCE IN SCIENCE AND RELIGION

This article picks up from William James's pragmatism and metaphysics of experience, as expressed in his “radical empiricism,” and further develops this Jamesian pragmatist approach to uncertainty and ignorance by connecting it to phenomenological thought. The Jamesian pragmatist approach avoids both a “crude naturalism” and an “absolutist rationalism,” and allows for identification of intimations of the sacred in both scientific and religious practices—which all, in their respective ways, try to make sense of a complex world. Analogous to religious practices, emotion and the metaphysics of experience play a central role in science, especially the emotion of wonder. Engaging in scientific or religious practices may create opportunities for individuals to realize that they are co‐creators of the world in partnership with God, in full awareness of uncertainty and ignorance and filled with the emotion of wonder.     

The "God Module" and the Complexifying Brain

Recent reports of the discovery of a "God module" in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.
In fact, religious experience is extremely various and involves many parts of the brain, including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a "God module."
Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self-organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler.     

Can Religious Beliefs be Justified Pragmatically?

One cannot prove the truth of theological statement, but perhaps one can justify believing them because of the good consequences of doing so. It is irrational to believe statements of which there are good reasons to think false, but those of which there is some, albeit inconclusive, evidence can be believed for pragmatic reasons. However, in the interest of simplicity, it must not be possible to achieve those good consequences without such faith. John Bishop and others have argued that one need only assume theological statements to be true to enjoy the good consequences of a religious life, but in fact, faith is needed for most of these consequences to be achieved.

Single-question measures of overall job satisfaction: A comment on Quinn,Staines and McCullough

A survey of national sample of workers finds differences in percentages of workers reporting job dissatisfaction as a function of the wording of six questions used to measure overall job satisfaction. These results are compared with a local sample of production workers who answered a job satisfaction questionnaire employing the same six questions. There is a statistically significant difference between the national sample and the local sample. The differences obtained suggest that the employees' work and life situation are at least as influential in changing questionnaire responses as the wording of questions is. Implications for practice are discussed.     

The alleviation of short-term retention decrements with reactivation

Retention of spatial information by rats was shown to decrease significantly over a 90-sec retention interval. However, this decrement was alleviated significantly when a reactivation or cueing treatment was presented during the 90-sec interval. Further, the rate of forgetting following reactivation was shown to be similar to that which occurs following original information input. The implications of these findings for information loss models of forgetting were discussed.     

Freedom in the Body: The Physical, the Causal, and the Possibility of Choice

Abstract. In Minding God Gregory Peterson takes a careful look at the kind of freedom that human persons have. He concludes that humans are constrained to be free and unpacks this into a version of compatibilism. That is, humans are not metaphysically free under current existence because of the causal determination inherent in their physical nature, but they can take credit for the origination of selfforming decisions because the causes occur inside of us. Peterson does advocate an eschatological hope looking forward to the breaking of causal determination by God's own action. Thus, Minding God presents an eschatologically limited compatibilism. Compatibilism of any kind, however, presents serious challenges to most Christian theologies and to many religious traditions broadly considered. After I interpret Peterson's position I make the argument that compatibilism is neither desirable nor required for a theological anthropology intent on serious engagement of cognitive science.