Food deprivation induces conspecific pup-killing in mice

Periods of 24 to 48 hours of food deprivation reliably induced pup-killing in 30–50% of non-killer male mice. The behavior was prevented by previous experience with young and did not perseverate to non-deprived states. Castrated males and intact females also exhibited pup-killing following food deprivation, suggesting that the behavior is neither sexdependent nor related to the presence of testosterone. The findings are discussed in terms of their relationship to predatory behaviors and population dynamics.     

The Power to Feel Fear and The One to Feel Happiness are the Same

The centre of Adorno's Critical Theory is occupied by the theme of happiness. He speaks of the impaired life, of the unjustness of society, of murderous prejudices, of the atrocities in history, of the dissonance in art, of the unhappy consciousness, because something better can only be described from a point of opposition. Happiness cannot be objectified as possession, it always needs to be experienced subjectively, somatically. (With happiness it is like with truth: One does not have it, one is in it.) Happiness cannot be prescribed and ordered; nothing can be done to guarantee happiness. (Happiness goes beyond doing.) Happiness (like fear) has to do with being open to experience which can overwhelm the self. Sexual and aesthetical experience are models for such overwhelming happiness. The sensation of happiness always is very personal, but in this experience the individual leaves its particularity behind. One has to differentiate between goal and object: Happiness may be a goal, but not it itself, only what obstructs it, can be an object of Critical Theory.     

Dualism and its Importance for Medicine

Cartesian dualism has been viewed by medical theorists to be oneof the chief causes of a reductionist/mechanistic treatment ofthe patient. Although I aver that Cartesian dualism is one culprit for the misapprehension of the genuine treatment of patients in termsof both mind and body, I argue that interactive dualism whichstresses the interaction of mind and body is essential to treatpatients with dignity and compassion. Thus, adequate medical carethat is humanistic in nature is difficult (if not impossible)to achieve without physicians adhering to a dualistic frameworkin which the body and person is treated during illness.     

The Middle Passage,Trauma and the Tragic Re-Imagination of African American Theology

African American Christian consciousness developed in response to the traumatic field in which African American subjectivity took shape. The expression of the faith in the African American tradition is fundamentally tragic as a consequence. The Middle Passage is the existential and symbolic nodal point of this experience. There is a sense in which African Americans remain very much on the water; marginalized and suspended between worlds. There is a deeper sense in which the African American situation and response reflects the condition of modernity and post-modernity in the sense that it is hardly more than modernity becoming conscious of itself. A thorough examination and exploration of its significance is essential to developing a theology that adequately expresses African American Christian consciousness. This paper is an attempt to lay out, what I think, are some of the basic components of the experience and the bare outlines or orientation of such a theology grounded in it.     

In search of the enactive: Introduction to special issue on enactive experience

Abstact In the decade and a half since the appearance of Varela, Thompson and Rosch's workThe Embodied Mind,enactivism has helped to put experience and consciousness, conceived of in a distinctive way, at the forefront of cognitive science. There are at least two major strands within the enactive perspective: a broad view of what it is to be an agent with a mind; and a more focused account of the nature of perception and perceptual experience. The relation between these two strands is discussed, with an overview of the papers presented in this volume.     

“Seeing Conversion Whole”: Testing a Model of Religious Conversion

Rambo (1993) theorized that religious conversion consists of a process involving seven dimensions, labeled context, crisis, quest, encounter, interaction, commitment, and consequences. To test the Rambo model, a new measure, the 97-item Adult Religious Conversion Experiences Questionnaire (ARCEQ), was developed, revised on the basis of feedback from a focus group, and administered by mail to 110 adult volunteers who self-identified as having experienced conversion. Reliability analysis of the subscales of the ARCEQ resulted in five (crisis, quest, encounter, commitment, and consequences) meeting the criterion ( > .80). A sixth (interaction) achieved a reliability of .76 and was retained, but the seventh (context) was dropped. Principal components factor analysis with Varimax rotation produced factors labeled Redemptive Love, Zealous Dedication, Dysphoric Need, Openness to Uncertainty, Extrinsic Crisis, and Experiential Learning, which could readily be interpreted in relation to Rambo's model. Subsidiary analyses showed a number of significant correlations between demographic characteristics of the sample and differences in religious conversion experience.     

中小学生对父母管教信息的认知、情绪与行为反应倾向

运用情境模拟的方法,对中小学生对父母管教信息的认知、情绪与行为反应倾向进行了研究。被试是616名中小学生。结果表明：(1)小学中年级以上学生对家长管教信息的情绪有较准确的认知;(2)不同管教信息的教育效能有优劣之分：诱导教诲最能引起被试的正面反应,其次是困扰担忧,伤心失望能引起部分学生的顺从反应,愤怒批评易引起子女的消极情绪和对抗行为。(3)父亲发出的管教信息比母亲更具权威性,更易引起子女积极的情绪体验与行为倾向。(4)学生对家长管教信息的反应具有明显的年龄和性别差异,小学生比中学生更易接受、顺从家长管教,女生比男生易产生更多的积极情绪与服从行为。(5)被试的认知评价与其情绪反应、行为倾向有较高的一致性。学生对父母管教信息的情绪体验和行为反应很大程度上取决于对管教信息的认知。如果学生的认知较为积极,更易引起积极的情绪体验和行为倾向。     

Maturing Religious Experience and the Postmodern Self

Past attempts to define mature religion have been rooted in a modernist theological anthropology which assumes an atomistic, universal, rational, and stable human self. Yet postmodernists resist universal statements about humanity and understand the self as an ever-changing social construct. This paper suggests a theological anthropology more adequate to the postmodern world, examines maturing religious experience from this perspective, and considers ways pastoral care/counseling can nurture healthy, integrative, and maturing Christian faith in postmodern culture.     

Steep Cliff Arguments

In recent philosophical debates a number of arguments have been used which have so much in common that it is useful to study them as having a similar structure. Many arguments – Searle's Chinese Room, for example – make use of thought experiments in which we are told a story or given a narrative context such that we feel we are in comfortable surroundings. A new notion is then introduced which clashes with our ordinary habits and associations. As a result, we do not bother to investigate seriously the new notion any further. I call such an arrangement, which is perhaps a variation of the fallacy of presumption, a Steep Cliff argument. One remedy for the misdirection of a Steep Cliff argument is to tell a counterstory from the point of view of the rejected notion.