Conditional same/different concept learning in the short‐beaked echidna (Tachyglossus aculeatus)

Echidnas have evolved separately from other mammalian groups for around 200 million years and incorporate a mixture of reptilian and mammalian features. Because of these attributes, they have historically been considered “primitive” animals. However, they have successfully adapted to a wide variety of ecological niches and their neurophysiology demonstrates a number of unusual and apparently sophisticated characteristics, including a relatively large brain and cerebral cortex and a comparatively massive frontal cortex. Studies of learning in the echidna have thus far been limited to only a handful of experiments which demonstrated relatively basic abilities such as forming a position habit in a T‐maze, successive habit‐reversal learning, and simple visual and instrumental discrimination. This study aimed to expand on these results and test the “primitive” echidna on what are generally considered more advanced cognitive tasks—same/different and conditional same/different concept learning. The results demonstrated that echidnas are able to discriminate on the basis of a relational same/different concept, using simultaneously presented multi‐element stimuli, and transfer that discrimination to novel stimuli. After further training, they were then able to repeat the performance when the correct choice was conditional on the background color of the stimulus panels.     

KAGAWA'S COSMIC PURPOSE AND MODERNIZATION IN JAPAN

Kagawa Tyohiko (1888–1960), who was a well known Christian leader and social reformer, is re‐evaluated from the perspective of a public philosophy, and as an example of the possibilities for collaboration and conflict between science and the religious humanities in East Asia. His last book, Cosmic Purpose, which appears to be a kind of natural theology, is analyzed from the perspective of the hidden topic of human evil. By considering Kagawa's deep religious sensibility and conscience, the book can be interpreted to reflect on the wrong directionality selected by modern Japan's leaders that resulted in the tragic war.     

JPSSM since the beginning: intellectual cornerstones,knowledge structure,and thematic developments

Bibliometric analyses are applied to 35,975 citations from 721 articles published in the Journal of Personal Selling & Sales Management, spanning the journal’s first 35 years of existence (1980–2015). For each of three time periods (1980s, 1990s, and 2000s), the sales literature’s most influential article publications are objectively identified. Multidimensional scaling is then used to identify key intellectual themes across time. Based on the citation data, historical developments in the literature regarding (1) relationship marketing, (2) sales force technology, (3) sales force control systems, and (4) salesperson role stress are traced and briefly explored in some article-level depth. Co-citation trends and recently influential papers are used to identify opportunities for future research. Altogether, this paper presents a first-of-its-kind view of sales literature’s intellectual cornerstones, knowledge structure, and thematic developments over 35 years.     

急性心理性应激对自我参照记忆的影响

已有研究表明急性心理性应激会导致个体的自传体记忆受损,然而急性心理性应激如何影响个体加工当前的自我相关信息,还没有研究结论,本研究旨在丰富和拓展这一领域的研究,从而更加全面深入的了解急性心理性应激对自我相关信息的影响。本研究将自我参照记忆的R/K(记得/知道)范式与特里尔社会应激测试(Trier Social Stress Test:TSST)相结合,考察59名处在不同急性心理性应激状态下的被试自我参照记忆的成绩。结果发现高应激反应组自我参照的R回忆率值显著低于低应激反应组,研究结果发现,被试在特里尔社会应激测试过程中的急性心理性应激反应越强,自我参照的R回忆率越低。结果表明急性心理性应激会抑制个体对当前自我相关信息的加工,削弱了自我参照记忆。     

Straight gaze facilitates face processing but does not cause involuntary attentional capture

This study aimed to investigate the conditions under which eyes with a straight gaze capture attention more than eyes with an averted gaze, a phenomenon called the stare-in-the-crowd effect. In Experiment 1, we measured attentional capture by distractor faces with either straight or averted gaze that were shown among faces with closed eyes. Gaze direction of the distractor face was irrelevant because participants searched for a tilted face and indicated its gender. The presence of the distractor face with open eyes resulted in slower reaction times, but gaze direction had no effect, suggesting that straight gaze does not result in more involuntary attentional capture than averted gaze. In three further experiments with the same stimuli, the gaze direction of the target, and not the distractor, was varied. Better performance with straight than averted gaze of the target face was observed when the gaze direction or gender of the target face had to be discriminated. However, no difference between straight and averted was observed when only the presence of a face with open eyes had to be detected. Thus, the stare-in-the crowd effect is only observed when eye gaze is selected as part of the target and only when features of the face have to be discriminated. Our findings suggest that preference for straight gaze bears on target-related processes rather than on attentional capture per se.     

Familial Influences on Dating Violence Victimization Among Latino Youth

Despite theoretical and empirical evidence suggesting that the family environment plays a central role in Latino youth development, relatively little is known about how family processes influence dating violence victimization among Latino adolescents. To address this gap in the literature, we used data from 210 Latino parents and their 13- to 15-year-old adolescents to examine associations between several different family processes, including both parenting practices (parent monitoring, parent–adolescent communication) and aspects of the family relational climate (family cohesion, family conflict, acculturation conflict) and psychological, physical, and sexual dating violence victimization. Consistent with expectations, lower levels of family cohesion and higher levels of family and acculturation conflict were associated with risk for dating violence victimization, although associations varied depending on victimization type. In contrast, neither parental monitoring nor parent–adolescent communication was significantly associated with any type of dating violence victimization. In addition, we found that parent, but not teen, Anglo-American acculturation was associated with higher dating violence victimization risk. Findings suggest that family-based dating abuse prevention programs for Latino youth should seek to increase family cohesion and decrease family conflict, including acculturation-based conflict.     

L’évaluation du risque et des besoins criminogènes à la lumière des données probantes : une étude de validation de la version française de l’inventaire de niveau de service et de gestion des cas – LS/CMI

IntroductionInstruments of the LS family are among the world's most widely used risk assessment instruments.ObjectiveThis study is testing the psychometric properties of the French version of the Level of Service/Case Management Inventory (LS/CMI; Andrews, Bonta, & Wormith, 2004).MethodReliability and predictive validity of the scales, as well as the total scale are tested on a sample of 3682 offenders (301 women and 3381 men) serving a sentence of less than two years.ResultsResults indicate psychometric properties consistent with the English version. Internal consistency, exploratory factor analysis, and predictive validity are good.ConclusionThe current French version of the LS/CMI is a reliable and valid instrument to assess risk for recidivism, and is a solid foundation to support correctional treatment implementation.     

Are there different moral domains? Evidence from Mongolia

In this paper we report a study conducted in Mongolia on the scope of morality, that is, the extent to which people moralize different social domains. Following Turiel's moral‐conventional task, we characterized moral transgressions (in contrast to conventional transgressions) in terms of two dimensions: authority independence and generality of scope. Different moral domains are then defined by grouping such moral transgressions in terms of their content (following Haidt's classification of morally relevant domains). There are four main results of the study. First, since all five Haidtian domains were moralized by the Mongolian participants, the study provides evidence in favour of pluralism about moral domains. However, the study also suggests that the domain of harm can be reduced to the fairness domain. Furthermore, although the strong claim about reduction of all moral domains to the domain of fairness does not seem to hold a significant number of participants did indicate considerations of fairness across domains. Finally, a significant amount of participants moralized conventional transgressions a la Turiel, but it did not reach a statistical significance.     

How religiosity shapes health perceptions and behaviors of Latina immigrants: is it an enabling or prohibitive factor?

The study examines how religiosity shapes the health perceptions and health-related behaviors of 50 Latina immigrants from El Salvador, Guatemala, Mexico and Bolivia. Between May and August 2011, focus groups were conducted with participants representing each country of origin. Qualitative content analysis was the analytic strategy adopted in the study. The meta-theme, Religiosity Contributes to Positive Perceptions of Health and Health-Promoting Behaviors, is associated with six emerging themes: (1) Religiosity promotes a sense of personal responsibility for one’s health; (2) Religiosity promotes a holistic view of health; (3) Religiosity promotes the view that health is a priority; (4) Religiosity promotes the view that health enables one to perform necessary tasks; (5) Religiosity promotes health-seeking behavior; and (6) Religiosity provides intrinsic health benefits. Findings do not follow the clear-cut dichotomy of the health locus of control model and challenge simplified notions that Latinas hold a purely external health locus of control toward their health and health care. Latinas rely on both God and themselves in managing their health and engaging in health-promoting actions, which are prompted in large part by their religiosity. Implications for culturally appropriate health communication and interventions are discussed.