Effects of imaginal exposure to feared disasters in obsessive-compulsive checkers

The combined effects of imaginal exposure to feared catastrophes and in vivo exposure to external stimuli were compared with the effects of in vivo exposure alone in 15 obsessive-compulsives with checking rituals. The first group received 90 min of uninterrupted exposure in imagination, which concentrated mainly on disastrous consequences, followed by 30 min of exposure in vivo to stimuli-situations which triggered rituals. The second group was given 2 hr of exposure in vivo only. Both groups were prevented from performing rituals. Treatment consisted of 10 daily sessions within a 2 week period.Assessments were conducted before and after treatment and at follow-up ranging from 3 months to 2.5 yr with a mean of 11 months. At post-treatment both groups improved considerably and did not differ. But at follow-up those who received imaginal and in vivo exposure maintained their gains, whereas the group who were treated by exposure in vivo alone evidenced partial relapse on four of the six dependent measures. The results tend to indicate that a closer match between a patient's internal fear model and the content of exposure enhances long term treatment efficacy.     

人格特征对胃癌发病的影响

使用Ｃ型行为特征问卷、生活事件量表和ＲＢＣ－Ｃ_（３ｂ）Ｒ、ＲＢＣ－ＩＣ、ＲＣＩＡ、ＣＩＣ和Ｃ_３等免疫功能的检测,调查和检测了３０名胃癌患者和５０名健康者。结果表明：（１）胃癌组比健康组在焦虑、抑郁、愤怒内泄、控制等方面得分高,在愤怒外泄、乐观、社会支持等方面得分低;（２）胃癌患者在确诊前８年内有７６％的患者遇到生活事件,在确诊前３年内有６２％的患者遇到生活事件;（３）胃癌组ＲＢＣ－Ｃ_（３ｂ）Ｒ含量低,ＲＣＩＡ含量和ＣＩＣ水平上升。初步结论：胃癌的发生与患者的一些行为特点有关,主要是抑郁并不表达愤怒;生活事件可作为应激源诱发胃癌;其机制可能与免疫功能有关。     

TEILHARD'S REFLECTIONS ON EASTERN RELIGIONS REVISITED

Abstract. References to Eastern religions are found throughout Teilhard's work. Often considered to be mainly negative, these need to be critically reassessed within the wider context of Teilhard's experience and thought. Primarily interested in the renewal of Christianity (criticized more sharply than Eastern religions), he emphasized the living branches of religion and the need for a gradual convergence toward a religion of action in order to bring about a global transformation of life and thought. He spoke of the “road of the West” or a “new mysticism” which, however, cannot come into existence without the contribution of Eastern religions.     

Habituation of subjective anxiety during flooding in imagery

Patterns of habituation of subjective anxiety during flooding in fantasy are delineated for eleven obsessive-compulsive and six agoraphobic patients. The majority showed a curvilinear pattern of subjective anxiety response, while three patients showed a linear decelerating pattern. Habituation was found both within and across sessions. The results are compared with habituation patterns in physiological responses during flooding in fantasy and in vivo.     

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.     

THE JOURNEY BEYOND ATHENS AND JERUSALEM

Abstract. John Caiazza's essay raises important controversial issues regarding the contemporary debates between science and religion. His arguments are largely presented in a dichotomous and rather adversarial mode with which I strongly disagree. Unable to present a detailed counterargument in this brief reflection, I ask, What is being spoken about, and who is speaking? What is meant by science and religion here? Neither term can be taken as a unified, essentialist category; both comprise many historical layers, possess numerous internal complexities, and invite a diversity of interpretations. I refer to the science of China, India, and the ancient Near East, all of which have fed into modern science, so that the sciences cannot be restricted to those of the modern West. Nor can religion be limited to the religious beliefs and practices of Western Christianity. I discuss the position/location/context of the author‐ Caiazza's as well as my own‐ after introducing Hans‐Georg Gadamer's idea of the “fusion of horizons,” which provides a rich vein for enhancing the debate between science and religion. To expand the respective horizons of their dialogue it will be important to move away from an adversarial, exclusionary spirit to a more collaborative and communicative framework that allows for the development of new ideals, new questions, new ways of knowing, and an ethical and socially responsible stance more centered on human needs and concerns. We may have to build an altogether new Athens and Jerusalem for this.     

An intervention study of the effects of the coping strategy of "finding positive meaning" on positive affect and health

Previous research has shown that positive affect (PA) is associated with the coping strategies of "searching for and finding positive meaning." The purpose of this study was to investigate the relationship between the coping strategy of "finding positive meaning" and PA using an intervention method. Additionally, inasmuch as previous research has revealed that PA is associated with physical and mental health status, the current study measured health status in order to carry out a preliminary test as to whether PA increased by the intervention can also improve health. Participants in the intervention group (Japanese graduate students; 13 men and 16 women) reported the most stressful event during the past 3 days and its positive meaning, while those in the control group (13 men and 15 women) reported the most stressful event alone. Both groups reported twice a week for 5 successive weeks using e-mails. Three questionnaires, the Japanese version of the Positive and Negative Affect Schedule scales for measuring positive and negative affects (NA), the situational version of the General Coping Questionnaire for coping strategies, and the Japanese version of the General Health Questionnaire for health status, were administered to all participants just before the start of the intervention, after the conclusion of the intervention, and at the 5-week follow-up session. Results revealed that the "finding positive meaning" coping strategy and PA were enhanced by the intervention in the follow-up for men and women with no changes in NA. For the health scales of the General Health Questionnaire, no significant group-related effects were observed. Thus, the intervention had no significant influence on NA or health status. Implications of these findings for future research are discussed along with a few limitations in this study.     

Assessment and treatment of problem behavior occasioned by interruption of free-operant behavior

The current study describes the assessment and treatment of the problem behavior of 3 individuals with autism for whom initial functional analysis results were inconclusive. Subsequent analyses revealed that the interruption of free-operant behavior using "do" requests (Study 1) as well as "do" and "don't" requests (Study 2) occasioned problem behavior. Initially, treatment involved differential and noncontingent reinforcement without interruption. To make the intervention more sustainable in the natural environment (where interruptions are unavoidable), a two-component multiple-schedule arrangement was used to progressively increase the period of time in which ongoing activities would be interrupted. During generalization sessions, the intervention was applied across a variety of contexts and therapists.     

Integrity of Literature on Expressed Emotion and Relapse in Patients with Schizophrenia Verified by a p‐Curve Analysis

There is growing concern that much published research may have questionable validity due to phenomena such as publication bias and p‐hacking. Within the psychiatric literature, the construct of expressed emotion (EE) is widely assumed to be a reliable predictor of relapse across a range of mental illnesses. EE is an index of the family climate, measuring how critical, hostile, and overinvolved a family member is toward a mentally ill patient. No study to date has examined the evidential value of this body of research as a whole. That is to say, although many studies have shown a link between EE and symptom relapse, the integrity of the literature from which this claim is derived has not been tested. In an effort to confirm the integrity of the literature of EE predicting psychiatric relapse in patients with schizophrenia, we conducted a p‐curve analysis on all known studies examining EE (using the Camberwell Family Interview) to predict psychiatric relapse over a 9‐ to 12‐month follow‐up period. Results suggest that the body of literature on EE is unbiased and has integrity, as there was a significant right skew of p‐values, a nonsignificant left skew of p‐values, and a nonsignificant test of flatness. We conclude that EE is a robust and valuable predictor of symptom relapse in schizophrenia.     

Unreliable Bodies: A Follow‐up Twenty Years Later by a Mother and Daughter about the Impact of Illness and Disability on their Lives

We are a mother and daughter, both health care professionals, who offer a follow‐up to an article we published twenty years ago about the impact of each other's ongoing, serious medical problems on our relationship. In this article, we contribute a long‐term perspective on the differences between having an illness that is well or poorly understood by medical professionals and the lay community. We also discuss health in the context of identity formation and life stage, as during this interval the daughter left home, graduated college, married, and had two children. Also in this period, the mother survived a third breast cancer and other life‐threatening illnesses. We discuss the impact of these experiences on each other and in other important relationships in our lives. Current discourses on daughters of breast cancer survivors do not fit our experience and we speculate about why our story differs. We find that although we continue to contend with serious medical issues that impact our own, each other's, and our families' lives, nonetheless, our lives are rich, rewarding, and “appropriate” for our life stage. That is the news.