Interoceptive fear conditioning as a learning model of panic disorder: an experimental evaluation using 20% CO(2)-enriched air in a non-clinical sample

Despite the role afforded interoceptive fear conditioning in etiologic accounts of panic disorder, there are no good experimental demonstrations of such learning in humans. The aim of the present study was to evaluate the interoceptive conditioning account using 20% carbon dioxide (CO(2))-enriched air as an interoceptive conditioned stimulus (CS) (i.e., physiologically inert 5-s exposures) and unconditioned stimulus (US) (i.e., physiologically prepotent 15-s exposures). Healthy participants (N=42) were randomly assigned to one of three conditions: a CS-only, contingent CS-US pairings, or unpaired/non-contingent CS and US presentations. Electrodermal and self-report (e.g., distress, fear) served as indices of conditioned emotional responding. Results showed greater magnitude electrodermal and evaluative fear conditioning in the paired relative to the CS-only condition. The explicitly unpaired condition showed even greater electrodermal and evaluative responding during acquisition, and marked resistance to extinction. The latter results are consistent with the possibility that the unpaired procedure constituted a partial reinforcement procedure in which CO(2) onset was paired with more extended CO(2) exposure on 50% of the trials. Overall, the findings are consistent with contemporary learning theory accounts of panic.     

器官的功能和储备与中医阴阳关系探讨

中医是中华民族的瑰宝,但理论体系中的概念和命题很模糊。比较中西医在哲学抽象上的差异,采用哲学中物质无限性和有限性命题,以独特视角结合临床研究结果,阐述了阴阳在医学中的含义,将功能和储备这一对概念定义为阴阳,并指出功能和储备是生命中不可缺少的支点。     

证候存在的逻辑回答

认为存在的就是客观的,包含了自然客观、思维客观和理性客观;把疾病现象和疾病本质划等号,在症状层面规范证候标准,抛弃中医辨证思维,就等于否定中医。物质不能等于客观,不能取代存在。证候属于理性客观,发生于中医学,是中医“阴阳神气”观念临床实在化(还原)的必然。     

燕齐圜钱的比较研究

战国晚期燕国和齐国铸行的方孔圆钱在形制、钱文等方面有着诸多相似之处,二国之圜钱联系密切。燕国圜钱的铸行晚于齐国,在币值的分等和铸造技术等方面也不如齐国进步。齐国圜钱为三等币值,燕国为二等币值;齐币已使用当时先进的叠铸技术,而燕币的铸造尚不见此法的应用。可以认定燕国圜钱是受到齐国圜钱的影响后产生的,这同齐襄王退燕以前燕国刀币对齐国货币强烈影响的态势有所不同。     

基于认知理论的测验编制技术—项目生成

传统测验重视统计技术,不重视测量结构的心理学意义,使得它的功能局限于筛选,不能提供更多的信息。由于认知心理学理论、心理计量学以及计算机技术的发展,使得基于认知理论指导下的项目生成技术逐渐成熟。该文从项目生成的概念、方法,及研究的意义和难点等方面对项目生成技术作了一个简要述评,以期推进我国认知心理学与心理测量学相结合的研究工作。     

成人在错误信念任务上的表现

考察成人在错误信念(FB)任务上是否存在"知识偏差"效应。实验1重复Birch等的实验程序并未得到与之一致的结果,成人在FB任务上的表现不理想,且无"知识偏差"效应存在。实验2排除琴盒位置及颜色的突出性影响后,结果与实验1相似。成人在FB任务上的不佳表现与成人具有心理理论的事实相悖,说明把通过FB任务作为衡量心理理论的唯一评定标准有待商榷。     

Using Adult Learning Theory Concepts to Address Barriers to Cancer Genetic Risk Assessment in the African American Community

Utilization of cancer genetic risk assessment can be profoundly influenced by an individuals’ knowledge of risk assessment, attitudes regarding illness and healthcare, and affective reactions derived from social norms. Race and ethnicity play a powerful role in the development of an individual's attitudes and should be considered when attempting to understand a person's openness to cancer genetic risk assessment (Lannin et al., 1998). Until recently, however, cancer screening and prevention programs have been primarily based on data from studies conducted with the Caucasian population, yielding data that are not fully applicable to the African American community. In the last several years, research findings regarding African American's knowledge, attitudes, and feelings about genetic counseling and testing have grown (Matthews et al., 2000; Singer et al., 2004; Thompson et al., 2003). However, to the authors’ knowledge, these data have yet to be presented in a manner that both summarizes the barriers that African Americans have reported regarding cancer genetic risk assessment, while at the same time suggesting methods individual genetic counselors can utilize during community presentations to help address these barriers. This article will first summarize previous empirical findings regarding African Americans’ knowledge, attitudes, and feelings about cancer genetic risk assessment. The article will then apply adult learning theory to those findings to provide genetic counselors with practical, theory based techniques to apply toward community based educational programs with African American groups.     

Rawls and Religious Community: Ethical Decision Making in the Public Square

While most people may initially agree that justice is fairness,as an evangelical Protestant I argue that, for many religiouscomprehensive doctrines, the Rawlsean model does not possessthe resources necessary to sustain tolerance in moral decisionmaking. The weakness of Rawls's model centers on the reasonablepriority of convictions that arise from private comprehensivedoctrines. To attain a free and pluralistic society, peopleneed resources sufficient to provide reasons to tolerate actionsthat are otherwise intolerable. In addition to arguing for thedeficiency of the Rawlsean political model, I sketch out a preliminarymodel of ambassadorship that offers religious communities, andin particular Protestant evangelicals, the necessary resourcesto engage the broader society tolerantly while maintaining theirreligious convictions. As a citizen of the church and a memberof another kingdom, Christians serve as ambassadors to thosewho are not of the heavenly kingdom. I take this model to bemore ambitious than that of a sojourner who lives in the landbut is isolated as much as possible from society, while moremodest than that of reconstructionists who seek to implementtheir own sacred law on all others.     

自主－受控动机效应及应用

自我决定论是一种新的动机认知理论,它将动机区分为自主动机和受控动机。由受控动机到自主动机是一个连续体。在这个连续体上依据自主程度的高低分布着5种不同类型的动机。大量的研究表明不同类型动机之间存在不同的效应。而在实际应用中,要实现由受控动机向自主动机的转化,自主支持的环境是被证实的一个重要的因素。未来研究除了在研究方法上加以改进之外,在促进动机内化的具体应用研究方面还要进行更深入的探讨。而国内本土化研究则刚刚起步,有待于加强     

“Der Weisheits letzter Schluss”? Wisdom’s Last Conclusion?

Unexpected empirical findings lead Schwarz (2009) to question current methodological approaches within psychology. He claims that distribution anomalies, which cannot be explained by independent variables, actually prove an error in classical test theory, which then leads him to criticize current scientific conventionalism. In this commentary, it is shown that the current university system not only uses, but often reproduces conventionalism. It is, of course, necessary to teach certain techniques and tools to future psychologists, but using these critically seem to be essential in preventing scientific approaches turn into ideologies that are or must not be questioned—even if this is sometimes less threatening to one’s identity as a scientist/psychologist. This is true for all sciences, but understanding the bio-psycho-social interdependencies of human nature (ambiguities), as Schwarz describes it, seems to be a particular challenge that is in many ways different from other disciplines. Instead of striving to be like them, it is suggested we establish an ambiguity-accepting and critical environment in psychology in which theories and approaches are not considered final but temporary to foster change and progress.