A continuing sense of self in the lived experience of dementia

ABSTRACT

Diagnosis with dementia often leads to an overwhelming fear of loss of self, which is assumed in the social discourse about the condition. After my own diagnosis with dementia in 1995, I reflected on this fear from a Christian theological perspective and was nonetheless able to discover a sense of hope. Highlighting what remains in dementia, as seen through the lens of the lived experience, provides a counter-story to the views of outside observers, which have dominated the literature to date. Although people with dementia experience a change in their cognitive sense of self, there are still important aspects of self that remain, which are: a sense of being an embodied self, in relationships with others and with God, and being able to find meaning in the present moment. By demonstrating that people living with dementia have a continuing sense of self, the aim is to prompt improved pastoral care and ministry.     

Action planning and position sense in children with Developmental Coordination Disorder

The present study examined action planning and position sense in children with Developmental Coordination Disorder (DCD). Participants performed two action planning tasks, the sword task and the bar grasping task, and an active elbow matching task to examine position sense. Thirty children were included in the DCD group (aged 6–10 years) and age-matched to 90 controls. The DCD group had a MABC-2 total score ⩽5th percentile, the control group a total score ⩾25th percentile. Results from the sword-task showed that children with DCD planned less for end-state comfort. On the bar grasping task no significant differences in planning for end-state comfort between the DCD and control group were found. There was also no significant difference in the position sense error between the groups. The present study shows that children with DCD plan less for end-state comfort, but that this result is task-dependent and becomes apparent when more precision is needed at the end of the task. In that respect, the sword-task appeared to be a more sensitive task to assess action planning abilities, than the bar grasping task. The action planning deficit in children with DCD cannot be explained by an impaired position sense during active movements.     

The Neighbourhood Youth Inventory: development and validation

This paper describes the development and validation of an inventory to uncover youths' experiences in their neighbourhoods. The Neighbourhood Youth Inventory (NYI) was developed from conversations with youths in Grades 7, 9 and 11. This paper reports the psychometric analyses of the NYI. Responses from 934 youths (511 urban, 423 rural) to the NYI resulted in a four‐factor solution. This solution was stable across responses from youths in Grades 7, 9 and 11, and for urban and rural youths. Cronbach alphas ranged from 0.64 to 0.94. Construct, convergent and discriminant validity of the NYI subscales are demonstrated. Using the NYI we will be able to assess youths' experiences within their neighbourhoods, which may contribute to a more ecological understanding of healthy developmental outcomes beyond family, peer and school environments. Copyright © 1999 John Wiley & Sons, Ltd.     

Natural Compatibilism,Indeterminism, and Intrusive Metaphysics

The claim that common sense regards free will and moral responsibility as compatible with determinism has played a central role in both analytic and experimental philosophy. In this paper, we show that evidence in favor of this “natural compatibilism” is undermined by the role that indeterministic metaphysical views play in how people construe deterministic scenarios. To demonstrate this, we re-examine two classic studies that have been used to support natural compatibilism. We find that although people give apparently compatibilist responses, this is largely explained by the fact that people import an indeterministic metaphysics into deterministic scenarios when making judgments about freedom and responsibility. We conclude that judgments based on these scenarios are not reliable evidence for natural compatibilism.     

Spousal Religiosity is Positively Associated with the Partner's Meaning in Life

Past research has established that personal religiosity is positively associated with a sense of meaning in life. However, it has largely overlooked how religious others influence one's own life meaning. Given that a marital partner may be the most influential other in a person's everyday life, this study aims to examine how the religiosity of one's spouse is associated with the sense of meaning in life of the self, regardless of the religiosity of the self. Moreover, this study assesses whether this association differs by gender. Analysis of data from the 2006 Portraits of American Life Study reveals that spousal religiosity is positively associated with the partner's meaning in life, net of the partner's own religious commitment. However, these observed patterns do not vary by gender. Overall, these observations highlight the importance of social contexts in which others’ religious attributes are related to one's own meaning in life.     

Sense of Coherence, Ways of Coping, and Well Being of Married and Divorced Mothers

The study examines sense of coherence and ways of coping as personality resources capable of helping divorced mothers deal with the divorce crisis. The findings show that although mothers from two parent families enjoy a higher sense of well being than divorced mothers, the well being of both groups was predicted by sense of coherence. They also show that mothers with higher sense of coherence used more effective coping strategies and derived more benefit from the strategies they used. The married and divorced mothers have a similar sense of coherence level. More study is needed to ascertain precisely how sense of coherence contributes to well being, as well as to the choice and effectiveness of coping strategies.     

3~6岁儿童数感发展的研究

从上海两所中等水平幼儿园以年龄班分层随机抽取180名3~6岁儿童为被试,采用个别测查法考察其数感发展状况。结果表明:(1)3~6岁儿童的数感发展存在显著年龄差异,无性别差异;(2)顺数、实物比较和数符号辨认是其表现较好的三项技能,而倒数和序数却表现较差;(3)数感各组成部分发展不同步,倒数,序数和数符号在中班到大班期间发展迅速,而顺数,基数概念,加减理解却在小班到中班期间发展较快。     

RESPONSE TO WILLIAMS: SELFISHNESS IS NOT ENOUGH

Abstract. I agree with George Williams's most significant point: both questions and answers about our moral natures lie in our biological origins. He fails, however, to show that nature is morally evil and that therefore we should vigilantly resist it. The products of evolution are morally neutral, but the human moral sense is arguably a positive good. Morality is functional. It does not require ultimate justification in the sense of correspondence with or attack upon reality "out there." It is an adaptation "intended" to make us social, and sociality—with its sense of right and wrong—makes us fitter than otherwise     

Biology Precedes, Culture Transcends: An Evolutionist's View of Human Nature

I will, first, outline what we currently know about the last 4 million years of human evolutionary history, from bipedal but small-brained Australopithecus to modern Homo sapiens, our species, through the prolific toolmaker Homo habilis and the continent wanderer Homo erectus. I shall then identify anatomical traits that distinguish us from other animals and point out our two kinds of heredity, the biological and the cultural.
Biological inheritance is based on the transmission of genetic information, in humans very much the same as in other sexually reproducing organisms. But cultural inheritance is distinctively human, based on transmission of information by a teaching and learning process that is in principle independent of biological parentage. Cultural inheritance makes possible the cumulative transmission of experience from generation to generation. Cultural heredity is a swifter and more effective (because it can be designed) mode of adaptation to the environment than the biological mode. The advent of cultural heredity ushered in cultural evolution, which transcends biological evolution.
I will, finally, explore ethical behavior as a model case of a distinctive human trait, and seek to ascertain the causal connections between human ethics and human biology. My conclusions are that (1) moral reasoning—that is, the proclivity to make ethical judgments by evaluating actions as either good or evil—is rooted in our biological nature; it is a necessary outcome of our exalted intelligence, but (2) the moral codes that guide our decisions as to which actions are good and which ones are evil are products of culture, including social and religious traditions. This second conclusion contradicts those evolutionists and sociobiologists who claim that the morally good is simply that which is promoted by the process of biological evolution.