The Effect of Counterconditioning on Evaluative Responses and Harm Expectancy in a Fear Conditioning Paradigm

In fear conditioning, extinction targets harm expectancy as well as the fear response, but it often fails to eradicate the negative affective value that is associated with the conditioned stimulus. In the present study, we examined whether counterconditioning can serve to reduce evaluative responses within fear conditioning. The sample consisted of 70 nonselected students, 12 of whom were men. All participants received acquisition with human face stimuli as the conditioned stimuli and an unpleasant white noise as the unconditioned stimulus. After acquisition, one third of the sample was allocated to an extinction procedure. The other participants received counterconditioning with either a neutral stimulus (neutral tone) or a positive stimulus (baby laugh). Results showed that counterconditioning (with both neutral and positive stimuli), in contrast to extinction, successfully reduced evaluative responses. This effect was found on an indirect measure (affective priming task), but not on self-report. Counterconditioning with a positive stimulus also tended to enhance the reduction of conditioned skin conductance reactivity. The present data suggest that counterconditioning procedures might be a promising approach in diminishing evaluative learning and even expectancy learning in the context of fear conditioning.     

The Word was Not Made Flesh: Theological Reflections on the Banning of Seksualiti Merdeka 2011

Abstract : In November 2011, the Malaysian sexuality rights festival Seksualiti Merdeka was banned after being labelled immoral and subversive. The organizers insisted that the festival was a forum for the voices of sexual minorities and that the ban was politically motivated. By examining the rhetoric surrounding this festival in the Malaysian media, this article aims to uncover how the tensions between Malaysian politics and religion affect the lives of queer Malaysians in terms of human rights before providing a Christian theological response.     

Reflections on coma: Man deprived of his consciousness

In this paper the authors reflect on the phenomena produced by the surprising communication between the unconscious of a therapist and that of a comatose patient. In a particularly disturbing context, when the patient’s sternum is open and exposed, the therapist communicates empathically with the comatose person, identifying the patient’s inexpressible experience and generating signs of a response from him in the form of the blinking of his eyelids. The absence of any reaction to pain, a pathognomonic sign of the comatose condition, could be related to the splitting‐off of the trauma, as if the situation were frozen, through a denial of the sensory and neurological perception of pain – a kind of self‐anaesthesia as a defence against the catastrophic anxieties raised by the threat of the return of the primary trauma. Starting from this encounter a relationship is formed whose guiding thread emerges in the shared illusion of a regression that makes it possible. It involves a process of returning to the past and a re‐actualization of the past that includes the question of its change through representation.     

The Rokeach Value Survey and Social Desirability

Abstract

Social influence and social power were examined in two studies. In Study 1, samples of U.S. students who had been presented with randomly ordered lists of 13 influence tactics and power bases predicted the likelihood that an influence agent would use the tactics or power bases, for seven status-differentiated, hypothetical relationships. Lower status agents were perceived to use influence tactics, and higher status agents were perceived to use power bases. In Study 2, female students were assigned either a supervisory role or a subordinate role. The participants in the supervisory and subordinate roles identified power bases or influence tactics that had been rated by the participants in Study 1 as commonly used by higher or lower status influence agents, respectively. The results of the present study seem to support the notion that social influence and social power are separate strategies.     

In defence of fact-dependency

G.A. Cohen and David Estlund claim that, because of their fact-dependent nature, constructivist theories of justice do not qualify as moral theories about fundamental values such as justice. In this paper, I defend fact-dependent, constructivist theories of justice against this fact-independency critique. I argue that constructivists can invoke facts among the grounds for accepting fundamental principles of justice while maintaining that the foundation of morality has to be non-empirical. My claim is that constructivists ultimately account for the normativity of fact-dependent principles by referring to a fact-independent, moral conception of the person, which is not a principle of justice.1^?1. Earlier versions of this paper were presented at the Annual Dutch Conference for Practical Philosophy, the practical philosophy seminar at the Erasmus University Rotterdam and the seminar of the Horizon research group at Utrecht University. I am grateful for the comments and questions I received on these occasions.     

HUMAN UNIQUENESS,THE OTHER HOMINIDS,AND “ANTHROPOCENTRISM OF THE GAPS” IN THE RELIGION AND SCIENCE DIALOGUE

Abstract. The concept of human uniqueness has long played a central role within key interpretations of the hominid fossil record and within numerous theological understandings of the imago Dei. More recently, the status of humans as evolutionarily unique has come under strong criticism owing to the discovery of certain nonhuman hominids who, as language and culture‐bearing beings, lived as contemporaries with early anatomically modern humans. Nevertheless, many scholars, including those in the field of religion and science, continue to interpret the remains of these other hominids in light of empirically ungrounded implicit assumptions about human uniqueness, which the author calls “anthropocentrism of the gaps.” This paper argues that “anthropocentrism of the gaps” is philosophically unwarranted and thus should not be assumed by scholars in religion and science when evaluating contemporary findings in paleoanthropology.     

《淮南子》人性说探微

《淮南子》人性说之微可见于四个基本方面。道的根本意义是道的人性意义,主要通过圣人境界予以论述,旨在确保真人境界的至上性,为人们贯通了永恒的精神追求之路。人性特征可概括为人性虚静,又从中阐发出人性善;道的自然性表现为人的自然性,伦理当视这种自然的人性为善。由于心的精神性功能,人心才能够显现人性;而人心显现人性是人心通过自我修养与接受圣人教化相结合的两条途径实现的。由德福未必一致的观点推导出祸福由己,德福关系与祸福关系合而为一。     

布朗芬布伦纳从襁褓走向成熟的人类发展观

布朗芬布伦纳的思想在人类发展理论中占有着举足轻重的地位,这个一直处于演进之中的理论实现了人类发展观从静到动的转变,开创性的提出了一个全新的视角与理论框架.文章沿着历史的轨迹,完整记述了布朗芬布伦纳思想的起源与演进,重点关注了生态学视角中全新的人与环境关系、发展中人的概念和环境的概念,以及生物生态学模型中过程、人、环境、时间概念和相关应用中存在的问题.     

Knowledge to Wisdom: We Need a Revolution

Introduction The following document is a very brief summary of a thesis and argument that I have devoted the last 30 years of my life to trying to get across to my fellow human beings. It was first spelled out in What’s Wrong With Science? (Bran’s Head Books, 1976) and subsequently in From Knowledge to Wisdom (Blackwell, 1984), Is Science Neurotic? (Imperial College Press, 2004) and numerous articles, references to which can be found on . Three years ago an international group was formed, called Friends of Wisdom, which seeks to get across to academics and the public the compelling arguments and urgent need to transform academic inquiry so that its basic aim becomes to seek and promote wisdom. The document below is taken from the website of Friends of Wisdom, the URL of which is . It is the mission statement of Friends of Wisdom. You are invited to join.