Maternal handling and motor development: an intracultural study

Citing a distinction between informal and formal routines used by mothers in handling their infants, we examined formal handling routines, in which the caregiver acts in a pedagogical manner; these routines are widespread in many non-Western countries. We hypothesised that formal handling serves to facilitate gross motor development during early infancy. To examine this hypothesis, the effects of a Jamaican formal handling routine on a broad range of developmental outcomes was examined. Results showed that the effects were specific to early gross motor development and in particular to postural control along the vertical axis of the body. Information is also provided on other aspects of Jamaican child care. It seems that the handling routine forms part of a folk (developmental) medicine system and may serve not only to promote child health but also as a sort of developmental neurological examination.     

Video-task assessment of learning and memory in macaques (Macaca mulatta): effects of stimulus movement on performance

Effects of stimulus movement on learning, transfer, matching, and short-term memory performance were assessed with 2 monkeys using a video-task paradigm in which the animals responded to computer-generated images by manipulating a joystick. Performance on tests of learning set, transfer index, matching to sample, and delayed matching to sample in the video-task paradigm was comparable to that obtained in previous investigations using the Wisconsin General Testing Apparatus. Additionally, learning, transfer, and matching were reliably and significantly better when the stimuli or discriminanda moved than when the stimuli were stationary. External manipulations such as stimulus movement may increase attention to the demands of a task, which in turn should increase the efficiency of learning. These findings have implications for the investigation of learning in other populations, as well as for the application of the video-task paradigm to comparative study.     

Automation of learning-set testing: The video-task paradigm

Researchers interested in studying discrimination learning in primates have typically utilized variations in the Wisconsin General Test Apparatus (WGTA). In the present experiment, a new testing apparatus for the study of primate learning is proposed. In the video-task paradigm, rhesus monkeys (Macaca mulatta) respond to computer-generated stimuli by manipulating a joystick. Using this apparatus, discrimination learning-set data for 2 monkeys were obtained. Performance on Trial 2 exceeded 80% within 200 discrimination learning problems. These data illustrate the utility of the video-task paradigm in comparative research. Additionally, the efficient learning and rich data that were characteristic of this study suggest several advantages of the present testing paradigm over traditional WGTA testing.     

Process and content in an outpatient schizophrenic group

Process and content issues were evaluated during the first six months of an outpatient schizophrenic group. Compared with groups composed of neurotic and characterological patients, the schizophrenic group scored higher in the Avoiding dimension of the Group Climate Questionnaire (GCQ-S). There was more cohesion and less interpersonal conflict as time went on. Although topics related to engagement and differentiation were discussed, there was no obvious GCQ-S evidence of these first two stages of group development. However, the data supported the presence of stage 3 (individuation) during sessions 20–26. Interpersonal topics dominated the group discussions, followed by issues involving reality-testing, expression of emotions, and advice-giving.The authors wish to thank Dr. K. Roy MacKenzie for his helpful comments on a draft of this paper.     

Are moods cognitive?: A critique of Schmitt on Heidegger

Conclusion If, as Schmitt suggests, Heidegger bases the claim that moods are cognitive on the philosophical distinction between theoretical and non-theoretical knowing, then much of what Heidegger says in this connection turns out to be either unclear, trivially true, or else false. Yet Schmitt himself only occasionally seems to recognize how dubious this account really is. Moreover, in attempting to help Heidegger say what he means, Schmitt's interpretation in Chapter 5 falters. It falters because(1) the emphatic likening of moods to skills,(2) the introduction of the bizzare notion knowing how occurrently, and (3) the misconceiving of self-deception, are not to be found in Sein und Zeit. They represent, rather, an imposition upon Sein und Zeit from without. This fact means either that Schmitt's interpretation is faulty or else that it is as much reconstructive as explicative. And if reconstructive, then several conceptual mistakes are attributable to him more than to Heidegger. In spite of these difficulties Martin Heidegger on Being Human is a prize book. It attempts to understand a thinker better than he understood himself. And according to Schleiermacher this is the goal of every hermeneutic.In contrast to the successful parts of the book, the chapter on moods fails to make sense out of Heidegger's view - one reason being, I would guess, that Heidegger is, after all, equivocating on the German word Stimmung. Sometimes he uses it to refer specifically to states such as being depressed, being serene, being anxious. At other times he uses it to refer vaguely to Dasein's attunement to the world. If the human being is always already (immer schon) attuned to the world, and if such a posture toward the world is also considered a mood, then in some imprecise way one's being in a mood might be a necessary condition for any belief to affect him emotionally. But, of course, mood in this broad sense would indicate an ontologically, and not a causally, necessary condition. And so, it would not follow that every belief which affected one emotionally need have some specific mood (e.g., depression, serenity, anxiety) as its necessary causal antecedent. Nor would it follow that, as a matter of fact, a change of belief could not effect a specific change of mood.I fear that with regard to some topics the sense in which one understands Heidegger better than he understood himself may well be the original Socratic sense: one knows what Heidegger himself does not know, viz., that the conceptions of Sein und Zeit are not always intelligible. And one wonders whether any philosophical midwifery can really be of aid - at least with respect to the claim that moods are cognitive.     

Measuring the impact of informal caring

A factor-analysis of caregiving impact appraisals amongst a community-derived sample of informal carers of elderly people revealed two negative (care work strain and relationship dissatisfaction) and two positive (care work satisfaction and care lifestyle satisfaction) scales. Validity was assessed by means of concurrent correlations with levels of assistance with daily living tasks provided by carers and levels of behaviour problems exhibited by elderly dependents. Criterion validity was considered in relation to two important carer outcomes; willingness to care and a standardized measure of strain. Each of the four scales was significantly associated with concurrently assessed willingness to care. Care work strain and relationship dissatisfaction were associated with concurrently measured strain symptomology. Evidence of 6-month predictive validity was obtained for the care work strain scale.