A categorical approach to infants’ individual differences during the Still-Face paradigm

Cluster analysis was used to create patterns of individual differences reflecting infant behaviors during the initial interaction episode of the Face-to-Face Still-Face (FFSF) paradigm. The clusters were used as the basic unit of analysis for studying infant and maternal behavior and dyadic coordination (i.e., matching and reparation) across FFSF. Seventy-five 4-month-old infants participated with their mothers. Cluster analysis identified three patterns: a Socially Engaged cluster (33%) exhibited high levels of social engagement with their mothers; a Disengaged cluster (60%) showed a tendency to be low in social interaction and a Negatively Engaged cluster (7%) showed high negative emotionality. During the Still-Face episode, the Socially Engaged cluster reacted by reducing focus on their mother and shifting their attention elsewhere, while infants in the Disengaged cluster reduced focus on the environment. Although both the Socially Engaged and Disengaged clusters increased in negative emotionality during the Still-Face, the Socially Engaged group largely recovered during the Reunion, whereas the Disengaged group displayed more negative emotion. The Negatively Engaged cluster demonstrated high levels of negative affect throughout the entire procedure. Mothers of Negatively Engaged infants showed less positive engagement and more social monitoring than mothers in other clusters during all episodes. Dyadic interaction differed between groups, with greater levels of matching and reparations in the engaged group, less in the Disengaged group, and very little coordination in the Negatively Engaged cluster. Findings highlight the role of distinctive patterns of infants’ individual differences in determining early dyadic functioning.     

Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians

This study explored why and how Indigenous and non-Indigenous Australians remember the past. Indigenous Australians traditionally share a strong oral tradition in which customs, personal and cultural histories, and other narratives are passed across groups and between generations by word of mouth. Drawing on this tradition, in which inherent value is placed on sharing knowledge and maintaining connectedness with others, we hypothesised that Indigenous Australians would be more likely than non-Indigenous Australians to report reminiscing to fulfil social functions (but not self or directive functions). Furthermore, we hypothesised that Indigenous Australians would recall personal past experiences more elaborately than would non-Indigenous Australians. In Study 1, 33 Indigenous Australians and 76 non-Indigenous Australians completed Webster's Reminiscence Functions Scale. As predicted, Indigenous participants reported higher scores on subscales related to social functions than did non-Indigenous Australians: particularly “Teach/Inform” and “Intimacy Maintenance”. They also scored higher on the “Identity” subscale. In Study 2, 15 Indigenous and 14 non-Indigenous Australians shared three memories from the distant and recent past. While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. Taken together, these findings suggest differences in both why and how Australians remember.     

Knowledge of memory functions in European and Asian American adults and children: The relation to autobiographical memory

This study investigated explicit knowledge of autobiographical memory functions using a newly developed questionnaire. European and Asian American adults (N = 57) and school-aged children (N = 68) indicated their agreement with 13 statements about why people think about and share memories pertaining to four broad functions—self, social, directive and emotion regulation. Children were interviewed for personal memories concurrently with the memory function knowledge assessment and again 3 months later. It was found that adults agreed to the self, social and directive purposes of memory to a greater extent than did children, whereas European American children agreed to the emotion regulation purposes of memory to a greater extent than did European American adults. Furthermore, European American children endorsed more self and emotion regulation functions than did Asian American children, whereas Asian American adults endorsed more directive functions than did European American adults. Children's endorsement of memory functions, particularly social functions, was associated with more detailed and personally meaningful memories. These findings are informative for the understanding of developmental and cultural influences on memory function knowledge and of the relation of such knowledge to autobiographical memory development.     

States of grace: Eureka moments and the recognition of the unthought known

In this paper we consider states of grace in analysis. These encompass a range of phenomena which share an experience of something being received or revealed rather than produced by the ego. It feels that they are events that happen rather than events that are made to occur. They are marked by a profound sense of transformation of feeling tone. The quality of relatedness in the analytic dyad is also heightened. Some of these phenomena have been referred to as experiences of the self, synchronicities, moments of meeting, the unthought known and Eureka moments. The latter are experiences of sudden realization where a meaningful thought or image emerges which results in a dramatic shift in direction of the analysis and a transcendence of impasse. Although many authors describe these phenomena, we find that a Jungian approach provides a loom on which these threads can be woven together. Jung's concept of the transcendent function and his understanding of the gift of grace are particularly illuminating here. We also consider the conditions which allow grace to be experienced and how these inform our analytic practice.     

Transformations of mathematical and stimulus functions

Following a pretest, 8 participants who were unfamiliar with algebraic and trigonometric functions received a brief presentation on the rectangular coordinate system. Next, they participated in a computer-interactive matching-to-sample procedure that trained formula-to-formula and formula-to-graph relations. Then, they were exposed to 40 novel formula-to-graph tests and 10 novel graph-to-formula tests. Seven of the 8 participants showed substantial improvement in identifying formula-to-graph relations; however, in the test of novel graph-to-formula relations, participants tended to select equations in their factored form. Next, we manipulated contextual cues in the form of rules regarding mathematical preferences. First, we informed participants that standard forms of equations were preferred over factored forms. In a subsequent test of 10 additional novel graph-to-formula relations, participants shifted their selections to favor equations in their standard form. This preference reversed during 10 more tests when financial reward was made contingent on correct identification of formulas in factored form. Formula preferences and transformation of novel mathematical and stimulus functions are discussed.     

Is the Brain a Quantum Computer?

We argue that computation via quantum mechanical processes is irrelevant to explaining how brains produce thought, contrary to the ongoing speculations of many theorists. First, quantum effects do not have the temporal properties required for neural information processing. Second, there are substantial physical obstacles to any organic instantiation of quantum computation. Third, there is no psychological evidence that such mental phenomena as consciousness and mathematical thinking require explanation via quantum theory. We conclude that understanding brain function is unlikely to require quantum computation or similar mechanisms.     

Conditions under which children experience inhibitory difficulty with a "button-press" go/no-go task

Go/no-go tasks seem to provide a simple marker of inhibitory development in young children. Children are told to respond to one stimulus on go trials but to make no response to another stimulus on no-go trials; responding on no-go trials is assumed to reflect a failure to inhibit the go response. However, there is evidence to suggest that a type of go/no-go task, which we call the "button-press" task, does not require inhibition. We investigated the conditions under which young children (M=3 years 6 months, N=120) experience inhibitory difficulty with this type of task. The data suggest that the speed of stimulus presentation is crucial and that other studies using this type of task have presented the stimuli too briefly. The importance of establishing the inhibitory credentials of a task before it is used as a marker of inhibitory control is emphasized.     

Statistical manifold as an affine space: A functional equation approach

A statistical manifold M_μ consists of positive functions f such that defines a probability measure. In order to define an atlas on the manifold, it is viewed as an affine space associated with a subspace of the Orlicz space L^Φ. This leads to a functional equation whose solution, after imposing the linearity constrain in line with the vector space assumption, gives rise to a general form of mappings between the affine probability manifold and the vector (Orlicz) space. These results generalize the exponential statistical manifold and clarify some foundational issues in non-parametric information geometry.     

Race and sex in a lifetime

Abstract: The Jungian analysts who participated in the writing of this paper 1 explicitly or implicitly address issues of social and political stasis, retrogression and change via their particular usages of the concept of the transcendent function. Singer proposes that the transcendent function is a term that is usually applied to individuals in whom symbolic material appears that suggests the reconciling of opposites, leading to psycho‐spiritual growth. He also looks at the notion of the transcendent function as it can appear in a similar way in the collective psyche. In addition, he gives attention to the opposite phenomenon—what might be called the descendent function—as it appears in the collective psyche and its leadership, wherein symbolic material can create the division of groups of people into opposites, mobilizing destructive rather than transformative experience. Meador states that Jung designated the mediating process of assimilating unconscious images and ideas into consciousness as the transcendent function. Just as this synthesizing process can produce insight in the individual, it can also be applied to changes in collective society. Embedded collective assumptions tend to shift when opposites collide, as they did, for example, in the turmoils of the 1960s. Her contribution focuses on the recent revolution in racial and sexual attitudes as the product of a collective struggle between certain ingrained social mores from the past and conflicting new points of view. Samuels’ conclusion is that the concept of the transcendent function has little value with respect to political problems. His contribution focuses on: (i) The limitations of using ideas (such as the transcendent function) derived from analysis with individuals in furtherance of an understanding of social and political phenomena. (ii) The specific problem of a lack of credible psycho‐political models for social progress and regress—he argues that the transcendent function is not useful in this regard. (iii) The question of political aggression, violence and conflict in society is explored from the standpoint of the transcendent function so as to investigate its possible role in the management of political conflict. Samuels severely criticizes what he terms ‘triangulation’ and ‘hyper‐reflection’ on the part of analysts who engage with political debates and issues. (iv) Leadership is examined from the standpoint of the transcendent function which, again, does not seem pertinent. Rather, new discoveries in family psychology about the role of the father have greater possibilities as a basis for new thinking about leadership.