Where is the chocolate? Rapid spatial orienting toward stimuli associated with primary rewards

Some stimuli can orient attentional resources and access awareness even if they appear outside the focus of voluntary attention. Stimuli with low-level perceptual salience and stimuli with an emotional content can modulate attention independently of voluntary processes. In Experiment 1, we used a spatial cuing task to investigate whether stimuli that are controlled for their perceptual salience can modulate the rapid orienting of attention based exclusively on their affective relevance. Affective relevance was manipulated through a Pavlovian conditioning paradigm in which an arbitrary and affectively neutral perceptual stimulus was associated with a primary reward (i.e., a chocolate odor). Results revealed that, after conditioning, attentional resources were rapidly oriented toward the stimulus that was previously associated with the reward. In Experiment 2, we used the very same conditioning procedure, but we devaluated the reward after conditioning for half of the participants through a sensory-specific satiation procedure. Strikingly, when the reward was devaluated, attention was no longer oriented toward reward-associated stimuli. Our findings therefore suggest that reward associations rapidly modulate visual processing independently of both voluntary processing and the perceptual salience of the stimulus. This supports the notion that stimuli associated with primary rewards modulate rapid attention orienting on the basis of the affective relevance of the stimulus.     

Wisdom won from illness: The psychoanalytic grasp of human being

From its inception psychoanalysis claimed not merely to be an effective therapy for psychological suffering, but to shed light on the human condition. But what kind of insight does psychoanalysis offer? This paper locates psychoanalysis in the western philosophical tradition, arguing that psychoanalysis provides not only theoretical wisdom about the human, but practical wisdom of a peculiar kind. The human mind, through its self‐conscious understanding can be immediately and directly efficacious in shaping its own structure.     

Wilhelm Reich's self‐censorship after his arrest as an enemy alien: The chilling effect of an illegal imprisonment

After discussing Wilhelm Reich's place in psychoanalysis, the article explores his arrest as an ‘enemy alien’ in December 1941. Reich's emotional responses to his imprisonment (which was illegal and which lasted nearly a month) are explored. A number of scholars have suggested that many European radical psychoanalysts refrained from sharing their former political ideas once they emigrated to the United States. Following a brief discussion of this pattern of ‘silencing,’ it is argued that Reich's withholding certain documents from publication was due to a self‐imposed censorship, motivated in part by the fear of further governmental interference with his life and work. This fear, however, did not extend to his discussion of his newly developed theory of orgone energy.     

The Spirituality of Justification

The doctrine of justification‐by‐faith has gathered enough dust on its shelf in the museum of antiquated doctrines. When we draw justification‐by‐faith out where we can take a good look at it, it glistens like a mirror. It reflects back to us human beings who we are. We are self‐justifiers. In the name of justice, we perpetrate violence. The pursuit of justice does as much damage as the pursuit of injustice, unfortunately. Like a mirror, justification‐by‐faith reveals who we are and announces that God justifies us by grace. This means we do not have to self‐justify. Liberated from self‐justification, the Christian is free to love for the sake of the beloved.     

Church Attendance,Problems of Measurement,and Interpreting Indicators: A Study of Religious Practice in the United States, 1975–2010

Church attendance is usually measured in surveys by asking a direct question about frequency of churchgoing over a preset period of time, which is typically a year. Different studies have cast doubt over the validity of this indicator as it tends to overestimate actual attendance to a significant degree. The aim of this article is to compare data on church attendance provided by two different types of research conducted in the United States between 1975 and 2010: survey data (GSS) and data obtained from time use surveys (ATUS). This comparison has three main objectives: (1) to confirm the hypothesis that survey data tend to overestimate actual attendance; (2) to show that this overestimation is not constant over time and space, but tends to vary in an erratic and unpredictable way; and (3) to demonstrate that data provided by time use surveys are more reliable than the frequencies of churchgoing provided by traditional surveys when the objective is to identify trends in religiosity in a population.     

The Chinese Version of the Revised Creativity Domain Questionnaire (CDQ‐R): First Evidence for its Factorial Validity and Systematic Association with the Big Five

The present study examines the factor structure of a Chinese version of the Revised Creativity Domain Questionnaire (CDQ‐R; Kaufman, Waterstreet, Ailaouni, Whitcomb, Roe, & Riggs, 2009) as well as its relation to Big Five personality traits within a Chinese sample (N = 787). Analyses indicate the appropriateness of the Chinese version of the CDQ‐R in terms of internal consistency, factorial validity as well as convergent and divergent validity concerning the Big Five personality factors. Revealing some culture‐specific variation, confirmatory factor analysis indicated a slight superiority of a five‐factor model for this Chinese sample over the existing four‐factor model established with American samples. This higher level of differentiation in terms of one factor of the creativity domain could be explained on the basis of the specific characteristics of the Chinese culture.     

Intrapreneurial Self‐Capital: A New Construct for the 21st Century

This article presents a new career construct, intrapreneurial self‐capital, and provides empirical evidence to verify it. Intrapreneurial self‐capital is defined as a core of individual intrapreneurial resources used to cope with career and life construction challenges and includes dimensions of core self‐evaluation, hardiness, creative self‐efficacy, resilience, goal mastery, decisiveness, and vigilance. The Intrapreneurial Self‐Capital Scale was developed to measure this new construct. It was administered to 171 Italian high school students, and confirmatory factor analysis supported the existence of the construct and its dimensions. Intrapreneurial self‐capital is a construct that will be useful for further research as well as for use in career interventions.     

The Self’s Symbolic Role in Implicit Approach/Avoidance: Movement Time Evidence

Theories of self-regulation emphasize the special role that the symbolic self may play in approach and avoidance movements, but experimental evidence is lacking. In two experiments (total N = 157), participants moved either a self-relevant (e.g., “me”) or non-self (e.g., “not me”) agent to one of two locations, one occupied by a positive word and the other occupied by a negative word. In both experiments, the movement agent interacted with the destination valence such that it was only the symbolic self that moved more quickly to positive rather than negative locations. These results established a role for the symbolic self in approach/avoidance that had been questioned, thereby supporting both classic and contemporary self-related theories of approach and avoidance.     

Whole Lives and Good Deaths

This article discusses two views associated with narrative conceptions of the self. The first view asserts that our whole life is reasonably regarded as a single unit of meaning. A prominent strand of the philosophical narrative account of the self is the representative of this view. The second view—which has currency beyond the confines of the philosophical narrative account—is that the meaning of a life story is dependent on what happens at the end of it. The article argues that the connection between these two views is more tentative than often supposed: philosophical narrativists that see life as a single unit of value and meaning nonetheless provide grounds for arguing that the end of life is not the best and may be a particularly bad time to approach and intervene in the matter of how well one's life as a whole has gone.