Microstructural characterization of the M23C6 carbide in a long-term aged Ni-based superalloy

The microstructural features of M₂₃C₆ carbide in a long-term aged heat- and corrosion-resistant Ni-based superalloy have been investigated in detail using various kinds of transmission electron microscope (TEM) techniques. It is found that TEM contrast, which is related to structural and chemical inhomogeneities inside the grains, always exists in the interior of grains in the alloy. The structure of these inhomogeneous regions has been determined to be the same as that of the γ′ and t-M₂₃C₆ phases, where t-M₂₃C₆ indicates a transitional and metastable phase. Although possessing the same structure as the M₂₃C₆ phase, the chemical composition of the t-M₂₃C₆ is different from that of the M₂₃C₆ phase. Compared with M₂₃C₆, t-M₂₃C₆ is richer in Ni, Co, Al and Ti but poorer in W, Mo and Cr. This phenomenon of structural and chemical inhomogeneity demonstrates that pristine M₂₃C₆ carbide (p-M₂₃C₆) precipitated in standard heat-treated samples is unstable. Therefore, upon long-term ageing treatment, Ni, Co, Al and Ti may locally enrich inside the p-M₂₃C₆ phase, finally forming the γ′ phase, which can be described by the decomposition reaction p-M₂₃C₆ → M₂₃C₆ + γ′.     

Some thoughts on the diffusion of psychoanalysis: the group dimension, ethics and the sense of identity

In this paper the author questions some of the ways in which psychoanalysis is passed on to the wider public, one of which is sometimes evocative of the sales promotion of a consumer product in contemporary society. This methodology does not give sufficiently deep prior thought to the eventual consequences of side effects. The detailed exposition of clinical cases, for example, raises sensitive ethical issues, even when anonymity is preserved. Although it is true that making information about Freud's theories more widely available may indeed encourage people to think about training as psychoanalysts, it is noticeable that this process is sometimes considered to be a form of training in itself. Some participants feel that acquiring a psychoanalytical vocabulary and reading clinical reports form a sufficient basis for practising thereafter as psychotherapists, both in institutional contexts and in private practice. The absence of group work on the part of the organizers might explain why closer study is not made of the methodologies of transmission and the different levels that it involves. This is sometimes due to the absence of a common object, formed within and by the group, and to the emergence of manic defences in the group.     

Religious differences in female genital cutting: a case study from Burkina Faso

The relationship between religious obligations and female genital cutting is explored using data from Burkina Faso, a religiously and ethnically diverse country where approximately three-quarters of adult women are circumcised. Data from the 2003 Burkina Faso Demographic and Health Survey are used to estimate multilevel models of religious variation in the intergenerational transmission of female genital cutting. Differences between Christians, Muslims, and adherents of traditional religions are reported, along with an assessment of the extent to which individual and community characteristics account for religious differences. Religious variation in the intergenerational transmission of female genital cutting is largely explained by specific religious beliefs and by contextual rather than individual characteristics. Although Muslim women are more likely to have their daughters circumcised, the findings suggest the importance of a collective rather than individual Muslim identity for the continuation of the practice.     

From biography to theory: the role of Anna Freud in the emergence of the ‘adolescent process’

Some aspects of Anna Freud’s life reveal the existence of specifically adolescent conflicts, which can be tied to some of her theoretical and clinical discoveries in the field of adolescent psychoanalysis. Her historical input in the gradual construction of a theoretical corpus on adolescence has often been ignored. These links between biography and theory gave rise to a movement of conceptualisation, making it possible to develop a psychoanalytic metapsychology of adolescence: indeed, emerged such notions as asceticism, intellectualisation in relationship with anorexia and the struggle against the genitalisation of the adolescent body. Today, the Annafreudian school of thought has remained the main source of investigation and theoretical transmission of what is now called the adolescent process.     

Blame contagion: The automatic transmission of self-serving attributions

When people blame others for their mistakes, they learn less and perform worse. This problem is magnified when blame becomes embedded in the shared culture of groups and organizations. Yet, little is known about whether—and, if so, how—the propensity to blame spreads from one person to another. Four experiments addressed this issue, demonstrating that blame is socially contagious: observing an individual make a blame attribution increased the likelihood that people would make subsequent blame attributions for their own, unrelated, failures (Experiments 1, 2, and 4). Results also indicated that this “blame contagion” is due to the transmission of goals. Blame exposure led to the inference and adoption of a self-image protection goal (Experiment 3), and blame contagion was eliminated when observers had the opportunity to alleviate this self-image protection goal via self-affirmation (Experiment 4). Implications for research on causal attributions, social contagion, and cultural transmission are discussed.     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

Intergenerational transmission of antisocial behavior: How do kids become antisocial adults?

Exposure to many potential environmental risk factors for child antisocial behavior is associated with one of the strongest predictors of antisocial behavior, a family history of antisociality. Because most studies of putative environmental factors do not take into account genetic propensities for antisocial behavior shared between parent and child, the possibility of genetic contributions to these “environmental” markers is typically not evaluated. In this paper, we review research on the environmental correlates of antisociality, their association with parental antisociality, and highlight findings from studies that have controlled for either genetic propensities or parental antisociality.     

Believe What I Believe: Correspondence Between the Beliefs of Young Adults and the Perceived Beliefs of Their Caregivers

Little research has examined the mechanisms through which adult children adopt beliefs across a range of contexts. Through an online survey, the authors examined belief transmission via the correspondence between beliefs of 837 young adults and the perceived ideological beliefs of their caregivers as a function of attachment, parental behavior, and religious beliefs in four domains: moral, political, religious, and lifestyle. The strongest predictor of belief transmission across domains was the geographic location in which the participants were sampled, with individuals currently residing in the Southern region of the United States indicating greater belief transmission compared with those residing in the Midwestern region of the United States. Women also exhibited greater belief transmission compared with men. Controlling for these predictors, we also found that insecurity was negatively related to belief transmission, whereas authority, autonomy, and religious attachment were positively related to belief transmission in some contexts. Taken together, these results suggest that the relationships that young adults remembered having had with their primary caregivers were associated with the transmission of their caregivers’ beliefs.     

Turkish Family Members’ Attitudes Toward Lesbians and Gay Men

This study examined familial patterns of attitudes toward lesbians (AT-Lesbians) and toward gay men (AT-Gay) by using Herek’s (1998) short-form of AT-Lesbian and AT-Gay scales. The participants were 116 college students (47 males, 69 females) and their parents (116 mothers, 116 fathers) located in the West Anatolian region of Turkey. Results point to significant differences between parents and their daughters, but not between parents and their sons. Fathers expressed relatively negative attitudes toward gay men, whereas mothers’ expressed similar attitudes toward gay men and lesbians. Sons’ attitudes did not differ significantly across attitude targets, whereas daughters expressed relatively negative attitudes toward lesbians. Maternal attitudes appeared to be the most effective predictor for young childrens’ attitudes toward lesbians and gay men.     

Social mobbing calls in common marmosets (Callithrix jacchus): effects of experience and associated cortisol levels

We compared the mobbing response to model snakes of two groups of captive-born common marmosets (Callithrix jacchus) differing in genetic relatedness, age and past experience. Mobbing vocalisations (tsik calls), other mobbing behaviour and attention to the stimulus were recorded for 2 min. intervals pre-exposure, during exposure to various stimuli and post-exposure. Marmosets in one group were vocally reactive to all stimuli, although more so to one particular stimulus resembling rearing snakes and modified images of it, whereas the marmosets in a younger and genetically unrelated group attended to the stimuli but made very few mobbing calls. The parent stock of the first group had suffered stress in early life and had developed a phobic response to a specific stimulus, which they had transmitted to their offspring. A third group, matching the older group in age range but genetically unrelated, was also found to be unresponsive to the stimulus that elicited the strongest response in the first group. Cortisol levels in samples of hair were assayed and a significant negative correlation was found between the number of tsik calls made during presentation of the stimuli and the cortisol level, showing that mobbing behaviour/behavioural reactivity is associated with low levels of physiological stress.