Divine Relations as a Basis of Subjective Social Status During Later-Life: Direct and Moderating Effects

Early social theorists, including W.E.B Du Bois, recognized the importance of religion and its links to inequality, particularly in how religious vocabularies are attuned to frictions with inimical concrete social and political realities. We apply these ideas to research on the intersection of religious beliefs and economic deprivation, examining how beliefs in divine relations not only structure subjective social status (SSS), but also the association between financial stress and SSS. Analyses of data from the Caregiving, Aging, and Financial Experiences Study—a national study of Canadian older adults (N = 4010)—show that financial strain is associated with lower SSS, but better divine relations (higher support from a divine power and lower troubled relationships with a higher power) benefit SSS. Divine support also attenuates the association between financial strain and SSS. This research suggests a Du Bosian “double consciousness,” in which relations with a divine power serve as a basis for individual conceptualizations of social status that run counter to predominant narratives based on economic standing. We suggest directions for future research to explore the nuances of SSS within the religious context informed by a Du Boisian mode of inquiry.     

Calibration of sensory and cognitive judgments: A single model for both

In a recent issue of this journal, Winman and Juslin (34 , 135–148, 1993) present a model of the calibration of subjective probability judgments for sensory discrimination tasks. They claim that the model predicts a pervasive underconfidence bias observed in such tasks, and present evidence from a training experiment that they interpret as supporting the notion that different models are needed to describe judgment of confidence in sensory and in cognitive tasks. The model is actually part of the more comprehensive decision variable partition model of subjective probability calibration that was originally proposed in Ferrell and McGoey (Organizational Behavior and Human Performance, 26 , 32–53, 1980). The characteristics of the model are described and it is demonstrated that the model does not predict underconfidence, that it is fully compatible with the overconfidence frequently found in calibration studies with cognitive tasks, and that it well represents experimental results from such studies. It is concluded that only a single model is needed for both types of task.     

Human d-amphetamine drug discrimination: methamphetamine and hydromorphone.

Standard measures of subjective and discriminative effects of drugs were compared in 5 human volunteers. Subjects responded on a second-order color-tracking procedure, where 30 mg of d-amphetamine served as a discriminative stimulus for one response and its absence as the discriminative stimulus for another response. Self-reported subjective effects were assessed concurrently using the single-dose questionnaire, subscales of the Addiction Research Center Inventory, and several analogue rating scales. On different days following discrimination acquisition, varying doses of d-amphetamine, methamphetamine, and hydromorphone were administered. In these test sessions, either response was reinforced. Methamphetamine and d-amphetamine occasioned dose-related increases in d-amphetamine appropriate responding; hydromorphone did not. Methamphetamine and d-amphetamine occasioned dose-related increases in reports of the drug received being most like "speed"; hydromorphone occasioned dose-related increases in reports of the drug received being most like "dope." All three drugs occasioned dose-related increases in reports of drug liking, and increases in the morphine-benzedrine group, amphetamine, and benzedrine group scales of the Addiction Research Center Inventory. This experiment demonstrated that although explicit discriminative control of behavior by a drug may covary with drug identification, it does not necessarily covary with other self-reported subjective effects. Thus, the complementary nature of the data provided by drug discrimination and standard subjective-effects measures provides quantitative and qualitative data useful in studying both relatively novel compounds and the behavioral biology of psychoactive drugs in general.     

Experimental assessment of tinnitus aurium

A 32-year-old male volunteer with an eight year history of chronic unilateral tinnitus (ear-ringing) participated in a behavioral assessment strategy that included a series of measurement and modification procedures. A psychophysical matching technique was employed throughout a planned combination of procedures to assess and manipulate the intensity or loudness of tinnitus responses. Following baseline assessment, measurements were conducted at varying times of the day, concomitant with exposure to music, during progressive relaxation training, and under conditions of caffeine consumption. The value of careful assessment to describe cues and conditions associated with tinnitus and its reduction are discussed with implications for behavior treatment design and evaluation.     

主观声旁家族对汉语儿童汉字命名的影响

研究选取三年级、五年级和七年级学生,采用两个汉字命名实验,考察主观声旁家族对汉字命名的影响。实验一操纵主观声旁家族大小,发现三年级儿童没有表现出家族效应;五年级儿童表现出边缘显著的家族抑制效应,即对大家族的字命名更慢;七年级儿童表现出显著的家族抑制效应。实验二操纵了目标字是否有高频家族成员字（higher frequency neighbors,HFNs）这个变量,发现儿童普遍都表现出HFNs抑制效应,即对有高频家族成员字的目标字命名更慢。以上结果表明随着年级增长,主观声旁家族对儿童命名的影响逐渐增强,且高年级儿童已表现出家族抑制效应,这一表现与普遍出现的HFNs抑制效应有关。     

Confidence and Uncertainty in Judgmental Forecasting: Differential Effects of Scenario Presentation

Multiple scenario analysis is used by many organizations for long-term planning, in part because the development of more than one scenario of the future is thought to prevent overconfidence in any one specific forecast. The present study attempts to clarify some of the questions concerning the cognitive effects of scenario presentation by distinguishing between confidence and subjective uncertainty. It examined the impact of different types of scenario information on confidence ratings, credible intervals, and features of forecast series. Subjects (N=186) read either one, two, or no scenario(s) describing potential changes in the level of a stimulus variable, then made forecasts of that variable over the next fifty years. Reading any type of scenario information increased confidence in forecasts; there was no reduction in confidence due to presentation of multiple conflicting scenarios, compared to presentation of only one scenario. Differences in number and in type of scenarios presented did, however, affect subjective uncertainty.     

Complete Virtue and the Definition of Happiness in Aristotle

In this paper, I challenge the standard reading of complete virtue (ἀρετή τελεία) in those disputed passages of Nicomachean Ethics and Eudemian Ethics. I argue that, for Aristotle, complete virtue is neither (i) wisdom nor (ii) a whole set of all virtues. Rather, it is a term used by Aristotle to denote any virtue that is in its complete or perfect form. In light of this reading, I offer a pluralist interpretation of Aristotelian happiness. I argue that for Aristotle, the life-long exercise of a predominant virtue—as long as it is exercised in its complete or perfect form—will suffice for human happiness. The so-called inclusivist and intellectualist notions of Aristotelian happiness, thus understood, are merely two forms (viz. the composite and the non-composite form) of the pluralist notion of Aristotelian happiness. And if I am right, my pluralist interpretation provides an alternative, if not better, solution to the long-standing problem of “dual happiness” in Aristotle.     

The Power to Feel Fear and The One to Feel Happiness are the Same

The centre of Adorno's Critical Theory is occupied by the theme of happiness. He speaks of the impaired life, of the unjustness of society, of murderous prejudices, of the atrocities in history, of the dissonance in art, of the unhappy consciousness, because something better can only be described from a point of opposition. Happiness cannot be objectified as possession, it always needs to be experienced subjectively, somatically. (With happiness it is like with truth: One does not have it, one is in it.) Happiness cannot be prescribed and ordered; nothing can be done to guarantee happiness. (Happiness goes beyond doing.) Happiness (like fear) has to do with being open to experience which can overwhelm the self. Sexual and aesthetical experience are models for such overwhelming happiness. The sensation of happiness always is very personal, but in this experience the individual leaves its particularity behind. One has to differentiate between goal and object: Happiness may be a goal, but not it itself, only what obstructs it, can be an object of Critical Theory.     

Religion and the Quality of Life

Subjective and objective indicators of the quality of life (QOL) are used to test relationships with religious involvement, participation, and belief. Findings from other studies show religious involvement to be associated with longer life. The percent of religious adherents in a state is correlated with the harmony domain of the QOL and negatively with an indicator of stress. After reviewing relevant previous studies, I examine data from the 1972–1996 General Social Survey Cumulative File. It shows happiness to be associated with the frequency of attendance at religious services, with denominational preference, and with doctrinal preference. Happiness also is associated with certain religious-related beliefs: belief that the world is evil or good but not belief in immortality. In a discussion of these and other findings, hypotheses are suggested to explain and to further explore the effects of religion upon the QOL. Among the conclusions: our conception of the "good life" rests heavily upon Judeo-Christian ideals; religious organizations contribute to the integration of the community, hence enhancing the QOL; since frequency of attendance is imperfectly associated with the QOL, other influences are at work; the doctrine of the religion may attract persons of happy disposition; religion may explain a purpose in life that fosters well-being; and others. I suggest implications of the findings for programs of religious organizations.