Toward the neural basis of verbal priming: A cognitive-neuropsychological synthesis

Repetition priming is a mnemonic phenomenon that has attracted considerable attention from neuropsychologists and cognitive scientists. In an attempt at elucidating the putative mechanisms of priming, the present review draws on evidence from both domains. The review is restricted to verbal priming of visually presented stimuli—an area that accounts for the majority of empirical studies of priming. A number of theoretical accounts are presented. The interim conclusion is that neither multiple systems nor unitary system-multiple process theories can adequately explain the data on priming, although both contain many valid components. An integrative model is proposed to improve the explanation of the empirical evidence. The central assertion of the proposed model is that repetition priming depends on perceptual processes that can be mapped on specific neural systems. It is postulated that individual differences in perceptual processing ability predict variability in memory performance. It is proposed that data-driven priming of verbal stimuli critically depends on the activity of primary and secondary visual cortices in the right hemisphere, whereas conceptually-driven priming is hypothesized to rely on the activities of higher order tertiary association cortices in language areas and more anterior neocortical areas.     

The postmodern counsellor: Some implications for practice,theory, research and professionalism

What is postmodernism? What are the implications of the death of God, science and the subject for counselling? Further questions include: To what extent does postmodernism, show that behavioural, humanistic, existential, and most psychoanalytic theories are delusional in that they would have the clients/patients believe that they are the core, the centre, the subject? What are the dangers of seeing ‘others’ practically, theoretically and when conducting research as either enhancing our narcissism and/or the counselling order? In terms of an ethical practice, can the postmodern counsellor stop counselling from reverting to a technique orientated mechanism of professional vested interests, and instead find a better way for us all to put the other first?     

Evaluation of bizarre-idiosyncratic thinking scale as a measure of thought disorder in children and adolescents with severe psychiatric disorders

To investigate the prevalence of thought disorder and the possible appropriateness of the Bizarre-Idiosyncratic Thinking Scale for children and adolescents with severe psychiatric disorders, 96 child and adolescent inpatients and day hospital patients, ages 6 to 18 years, at a state psychiatric hospital were rated by review of retrospective records using Marengo and Harrow's 1986 Evaluation of Bizarre-Idiosyncratic Thinking Scale for the presence of thought disorder in the Thematic Apperception Test and Rorschach Inkblot Test responses. Although the Evaluation of Bizarre-Idiosyncratic Thinking Scale had not been previously used with children and adolescents, the analysis suggested possible indications of thought disorder in several diagnostic groups. No significant differences were found on the Rorschach between patients with Schizophrenia and Psychosis, Not Otherwise Specified and those with Attention Deficit Hyperactivity Disorder, Major Depression, and Conduct Disorder. On the basis of the Thinking Scale ratings, the Thematic Apperception Test responses showed significantly higher ratings of thought disorder for patients with Schizophrenia and Psychosis, Not Otherwise Specified. There was no general relation between thought disorder and age or IQ, but schizophrenic patients, aged 13 and older, had more thought disorder than schizophrenic patients who were younger than 13.     

Religiosity,coping, and suicidality within the religious Zionist community of Israela thematic qualitative analysis

The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research – in general religion creates a buffer to suicide – the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or – more significantly – the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.     

The Hasidic Ethos and the Schisms of Jewish Society

The early hasidic movement was distinguished by its readiness to see the sacred in everything. As presented by Rabbi Yaakov Yosef of Polonnoye (d. 1782), disciple of the Baal Shem Tov, this perception was particularly to be applied to fragmented eastern European Jewish society. The scholarly class saw themselves as “holy” but could not relate to the ignorant masses. Hasidic teachings sought to reveal the holiness in everyone and thus draw together these disparate classes, with a vision of an underlying unity of the Jewish people. During the nineteenth century, the Enlightenment and Reformist movements provoked a strong traditionalist reaction which eventually led to the contemporary ultra-orthodox (haredi) enclave. The haredi Jew consciously seeks to live in a separate society with invisible walls protecting the holiness within and keeping at bay the profane world outside. The hasidim form an important section of this haredi enclave, deliberately suppressing the earlier inclusivist hasidic ethos. In the mid-twentieth century, the Habad hasidic movement revived aspects of that ethos in a modern form, leading to its dominant contemporary mode of expression: outreach. At the same time, Habad seeks to remain part of the haredi world. This post-modern combination of opposites may eventually influence other haredi groups and lead to new configurations of the schisms provoked by the confrontation of tradition and modernity.     

Mechanisms without mechanistic explanation

Synthese - Some recent accounts of constitutive relevance have identified mechanism components with entities that are causal intermediaries between the input and output of a mechanism. I argue that...