Associations between prenatal substance exposure,prenatal violence victimization,unintended pregnancy,and trauma exposure in childhood in a clinical setting

Given the importance of early prevention and intervention strategies for children exposed to trauma, detection of early risk factors for exposure to traumatic events in childhood is critical. The present study examined associations between three known prenatal risk factors that characterize environmental instability in utero—prenatal substance exposure, prenatal violence victimization, and unintended pregnancy—and child exposure to interparental violence and other adverse experiences in a sample of 198 mother–child dyads (M child age = 44.48 months) referred to a hospital clinic for treatment following exposure to trauma. Prenatal substance and violence exposure were associated with child trauma exposure, and prenatal violence victimization was also associated with maternal severity ratings of traumatic exposures. Unintended pregnancy was not associated with child trauma exposure or severity. These findings expand our understanding of prenatal risk factors for trauma exposure in childhood and, specifically, highlight prenatal substance exposure and violence victimization as risk factors for subsequent exposure to trauma in early childhood. Results suggest that prenatal prevention and intervention programs should target reducing maternal substance use and in-utero exposure to violence.     

The cross-cultural and transdiagnostic nature of unwanted mental intrusions

Background/ObjectiveUnwanted mental intrusions (UMIs), typically discussed in relation to Obsessive-Compulsive Disorder (OCD), are highly prevalent, regardless of the specific nationality, religion, and/or cultural context. Studies have also shown that UMIs related to Body Dysmorphic Disorder (BDD), Illness anxiety/Hypochondriasis (IA-H), and Eating Disorders (EDs) are commonly experienced. However, the influence of culture on these UMIs and their transdiagnostic nature has not been investigated.MethodParticipants were 1,473 non-clinical individuals from seven countries in Europe, the Middle-East, and South America. All the subjects completed the Questionnaire of Unpleasant Intrusive Thoughts, which assesses the occurrence and discomfort of four UMI contents related to OCD, BDD, IA-H, and EDs, and symptom questionnaires on the four disorders.ResultsOverall, 64% of the total sample reported having experienced the four UMIs. The EDs intrusions were the most frequently experienced, whereas hypochondriacal intrusions were the least frequent but the most disturbing. All the UMIs were significantly related to each other in frequency and disturbance, and all of them were associated with clinical measures of OCD, BDD, IA-H, and EDs.ConclusionsUMIs are a common phenomenon across different cultural contexts and operate transdiagnostically across clinically different disorders.     

WHAT MAKES A QUANTUM PHYSICS BELIEF BELIEVABLE? MANY-WORLDS AMONG SIX IMPOSSIBLE THINGS BEFORE BREAKFAST

An extraordinary, if circumscribed, positive shift has occurred since the mid-twentieth century in the perceived status of Hugh Everett III's 1956 theory of the universal wave function of quantum mechanics, now widely called the Many-Worlds Interpretation (MWI). Everett's starkly new interpretation denied the existence of a separate classical realm, contending that the experimental data can be seen as presenting a state vector for the whole universe. Since there is no state vector collapse, reality as a whole is strictly deterministic. Explained jointly by the dynamical variables and the state vector, “this reality is not the reality we customarily think of, but is a reality composed of many worlds,” wrote Everett's colleague Bryce DeWitt. In this essay, I account briefly for the change of status in conventional scientific terms, yet chiefly in extended terms of three sets of ideas that I argue can be understood to affect believability in both scientific and religious contexts, illuminating helpfully the MWI phenomenon, and its engagement with theology: orthodoxy and heresy, language and reference, and faith and agnosticism. One's orientation relative to the variable content of these dynamic, socially oriented categories helps to make belief in ideas as metaphysically challenging as Everettian Quantum Mechanics, or particular ideas about God, either more or less believable. The categories will have the same function in a theology engaging Everett's theory, and in any theology at all written in a society deeply marked by what I further argue is a subtle, powerful, and pervasive mode of quasi-scientific thinking we can call societal constructive agnosticism, of which anyone doing theology today must be aware.