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.     

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.     

Consistency-based compliance across cultures

A field study investigated cross-cultural differences in choice-congruent behavior and its impact on compliance. U.S. and Asian participants received a request to complete an online survey and a month later they were approached with a larger, related request. Compliance with the initial request had a stronger impact on subsequent compliance among the U.S. participants than among the Asian participants. Despite their lower rate of compliance with the initial request, the U.S. participants who chose to comply were more likely than their Asian counterparts to agree to the subsequent request. Further analyses revealed that this effect was driven by differences in the individualistic/collectivistic orientation of the participants from the two cultures. Within both cultures, the more individualistic participants showed stronger consistency with their earlier compliance than the more collectivistically oriented participants.     

TOWARD A WEAK ANTHROPOCENTRISM

In his work on the moral status of nonhuman animals, David Clough rejects the theory of anthropocentrism while accepting its practical importance. He thus leaves theology in a dilemma: reflection on animals should not support the very concept that practical approaches to animals require. An alternative is a “weak anthropocentrism” along the line of Gianni Vattimo's “weak ontology.” A weak anthropocentrism is better suited to a Neoplatonic theory of participation, not the traditional framework of creation out of nothing, and it also can give new meaning to the idea of imago Dei and a Christocentric affirmation of nonhuman value.     

The effect of environmental orientation on salesperson effort and participation: the moderating role of organizational identification

Environmental orientation has emerged as a noteworthy strategy for firms attempting to provide an authentic, unified image of environmental commitment to stakeholders. However, it is yet to be assessed from those employees most responsible for conveying an environmental image. This research examines the construct from the salesperson's point of view. Integrating social identity theory within a traditional Input-Process-Output framework, we demonstrate the importance of aligning firm ideals with individual boundary spanner identity in an environmental context. Our findings suggest that salespersons' perceptions of a firm's environmental orientation directly influence their effort and participation. Further, this relationship is amplified when the salesperson also has strong organizational identity. Finally, when salespeople put more into their work or actively engage in improving their company's environmental image, this increased effort and participation ultimately contributes to individual sales performance and job satisfaction.