Hair mineral analysis: biochemical imbalances and violent criminal behavior

Trace mineral analysis of human hair was utilized to determine whether violent and nonviolent criminals could be differentiated on the basis of concentrations of levels of major and trace minerals. 40 violent and 40 nonviolent inmates from a prison population were selected for study. 27 mineral levels were analyzed and a discriminant function analysis correctly classified 86% of the violent and 78% of the nonviolent inmates. The results lent support to the hypothesis that significantly different levels of trace minerals could be found between the two groups.     

The validity of verbal protocols

The reactivity of a "think aloud" verbal protocol and the veridicality of different retrospective protocols were tested over four dissimilar tasks. Generating a concurrent protocol altered accuracy in two tasks, simple addition and a choice between two gambles, and generally prolonged response times. Such reactivity partially qualifies the dominant theory of protocol generation (Ericsson & Simon, 1984). Retrospective protocols yielded substantial forgetting or fabrication in all tasks, supporting the consensus on the nonveridicality of these methods. It is concluded that protocol validity should be based on an empirical check rather than on theory-based assurances.     

Differential effects of person in the dog and in the human

People have marked effects on dog’s heart rate, with great individual variations for different persons. Apparently people to which the dog is attached have the greatest effect upon heart rate. Replications of the animal experiments using the psychotherapist and two other people revealed no effects upon the heart rate of a schizophrenic human. In the human the effects of people are probably best demonstrated in connection with verbal communication.     

The Category of ‘Ethical Apophaticism’ in Modern Orthodox Theology

This article begins by summarizing the concept of ethical apophaticism in the theology of John Zizioulas and Christos Yannaras. The impetus for this concept, namely a desire to maintain the irreducibility of the human person to extrinsic ethical categories, is noted and celebrated. However, it is proposed that to do fuller justice to the understanding of the ethical and moral life in the Orthodox tradition, a certain ‘ethical cataphaticsm’ needs to be brought into the discussion. Some potential lineaments of what this might entail for these authors are highlighted (repentance and love) before seeking to supplement them with a discussion of the commandments of Christ through the lens of the theology of Sophrony Sakharov. It is argued that Christ’s commandments provide the sure path to developing an ethical cataphaticism that can work in tandem with the insights of the category of ethical apophaticism offered by Zizioulas and Yannaras.     

Implicit theories moderate the relation of positive future fantasies to academic outcomes

We hypothesized and observed that the degree to which students endorsed entity theories - the view that intelligence is fixed rather than malleable - attenuated the affective benefits and exacerbated the achievement drawbacks of positive fantasies in the academic domain. Positive fantasies only predicted low anger and anxiety for schoolchildren who did not strongly endorse entity theories (Study 1), and positive fantasies only predicted poor final school grades for vocational students who did strongly endorse entity theories (Study 2). An experiment indicated that for university students with stronger entity theories, positive fantasies demanded relatively little attention (Study 3), suggesting that positive fantasies obscure the opportunity for the preemptive self-regulation which promotes successful performance.     

Anger-congruent behaviour transfers across driving situations

Anger and aggression on the road may sometimes appear unprovoked and unrelated to current driving circumstances. It is unclear whether such anger and aggression arises because of events prior to those circumstances in which anger is experienced and aggression is exhibited. In this study, time pressure and enforced following of a slowly moving vehicle were used to increase drivers' anger in order to assess whether affect and behaviour during a subsequent, non-provocative, drive would change accordingly. Ninety-six drivers drove twice in a simulated urban environment. During the first drive, oncoming traffic and a slowly moving lead vehicle required that half of the drivers travelled far slower than they would choose. During the second drive, drivers again followed slower vehicles and were required to respond to traffic events not encountered in the manipulation drive. Mood (Profile of Mood States) was assessed before and after each drive, and anger evaluations, arousal (heart rate) and behaviour (speed, lane position and collisions) were measured during drives. Anger increased and both mood and driving behaviour deteriorated in drivers exposed to slower lead vehicles, compared with control group drivers. These behavioural differences of speed and lane positioning carried over into the subsequent drive even to driving situations unlike those where provocation had previously occurred. Drivers who had previously been impeded later approached hazards with less caution, and attempted more dangerous overtaking manoeuvres. It is concluded that sometimes dangerous driving may result from anger provoked by circumstances other than those in which the behaviour is exhibited.     

Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6

In Practice in Christianity, Søren Kierkegaard's pseudonym, Anti‐Climacus enters into an extended engagement with Matthew 11.6, ‘Blessed is he who takes no offense at me’. In so doing, he comes to an understanding that ‘the possibility of offense’ characterises the ‘crossroad’ at which one either comes to faith in Christ's revelation or rejects it. Such a choice, as he is well aware, cannot be made from a neutral standpoint, and so he is led to propose that it is ‘the thoughts of the heart’ (i.e. a person's disposition) that constitute the pivotal factor in determining whether or not God will reconcile a person into the Christian faith. In this paper, I discuss Anti‐Climacus' interpretation of Mt. 11.6 and consider his reasons for interpreting a person's predisposition as being so decisive for faith.