Undermining the Zeigarnik effect: Another hidden cost of reward

Forty college students participated in a study ostensibly designed to obtain measures of the hemispheric activity while they worked on a spatial reasoning task. In fact, our true interest was in determining whether subjects would return to the spatial reasoning task once the hemispheric recordings were completed. Subjects would normally be expected to return to the task by virtue of the Zeigarnik effect because no subject completed the task during the “hemispheric recording” phase. The manipulation involved telling one group of subjects that they would be paid $1.50 for participating in the study (expected reward group). The remainder of the subjects were not led to expect the reward (unexpected reward group). The result was that 86% of the unexpected reward subjects but only 58% of the expected reward subjects (p < .05) manifested the Zeigarnik effect. This differential tendency to return to the task was further reflected in time differences. The average unexpected reward subject spent 3 min 48 sec of a five-minute free-choice period at the task, whereas the average expected reward subject spent only 2 min 20 sec (p < .05). Reward expectancy, therefore, led to an undermining of the Zeigarnik effect. This observation supports Condry's prediction that rewarding performance at a task can lead to premature task disengagement.     

Militant atheism,pragmatism, and the God-shaped hole

This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a militant version of atheism. The solution proposed is tolerant acceptance of religion along with melioristic criticism developed within shared norms of inquiry.     

Team Spirit,Team Chemistry,and Neuroethics

Abstract

This paper examines the phenomenon of team spirit from a neurobiological point of view. It argues that ethical judgment should be involved in understanding and evaluating the idea. Adopting a liberal individualist point of view helps us understand the phenomenology of team spirit, while also helping us to articulate a critique of communitarian approaches that celebrate the sort of de-individuation that occurs in team spirit. The paper recognizes further complexity in terms of cross-cultural issues, as well as the tendency to toward reductionism. It concludes by imagining a thought experiment involving chemically enhanced team spirit, which shows how our larger ethical framework helps us evaluate possible responses.     

Lending a Helping Hand: The Effects of Gender Stereotypes and Gender on Likelihood of Helping1

The purpose of this study was to investigate the effects of gender and gender-role stereotypes on judgments of help-giving. As part of a 2 × 2 within-subjects design, 40 undergraduates read 4 different scenarios that described either a man or a woman needing help in either a stereotypically masculine or a stereotypically feminine situation. Although male participants felt more sympathy for men in stereotypically feminine situations and for women in stereotypically masculine situations, they were no more likely to help these individuals than they were to help those in gender-consistent situations. By contrast, women were more likely to help people in gender-inconsistent situations, despite feeling the most sympathy for people needing help in masculine situations. Implications for Weiner's (1980) attribution model of help-giving and Nadler & Fisher's (1986) threat-to-self-esteem model are discussed.     

The Soritical Centipede

Two philosophical questions arise about rationality in centipede games that are logically prior to attempts to apply the formal tools of game theory to this topic. First, given that the players have common knowledge of mutual rationality and common knowledge that they are each motivated solely to maximize their own profits, is there a backwards‐induction argument that (i) employs only familiar non‐technical concepts about rationality, (ii) leads to the conclusion that the first player is rationally obligated to end the game at the first step, (iii) is deductively valid, (iv) employs premises all of which are prima facie highly plausible, and (v) is prima facie sound (in virtue of features (iii) and (iv))? Second, if there is such an argument, then is it actually sound, or is it instead defective somehow despite being prima facie sound? Addressing these two questions is our project. We present a backwards‐induction argument that is prima facie sound; we argue that it is an instance of the notorious sorites paradox, and hence that the concepts of rational obligatoriness and rational permissibility are vague; and we briefly address the potential consequences of all this for the foundations of game theory and decision theory.     

Stoic Tolerance

This article considers the virtue of tolerance as it is found in Epictetus and MarcusAurelius. It defines the virtue of tolerance and links it to the Stoic idea of proper control of the passions in pursuit of both self-sufficiency and justice. It argues that Stoic tolerance is neither complete in difference nor a species of relativism. Finally, it discusses connections between the moral virtue of Stoic tolerance and the idea of political toleration found in modern liberalism. This revised version was published online in August 2006 with corrections to the Cover Date.     

The Religious Support Scale: construction,validation, and cross-validation

Cutrona and Russell's social support model was used to develop a religious support measure (C. E. Cutrona & D. W. Russell, 1987), including 3 distinct but related subscales respectively measuring support from God, the congregation, and church leadership. Factor analyses with the main sample's data (249 Protestants) and cross-validation (93 additional Protestants) supported the scales' reliability and validity. All 3 types of religious support were related to lower depression and greater life satisfaction. Moreover, several relationships between the 3 subscales and psychological functioning variables remained significant after controlling for variance because of church attendance and social support. Results suggest that religious attendance does not automatically imply religious support, and that religious support can provide unique resources for religious persons, above and beyond those furnished by social support. Findings are discussed regarding relevance to community psychology.