Background: Therapeutic misconception, the misunderstanding of differences between research and clinical care, is widely prevalent among non-incarcerated trial participants. However, little attention has been paid to its presence among individuals who participate in research while incarcerated. Methods: This study examined the extent to which 72 incarcerated individuals may experience therapeutic misconception about their participation in one of six clinical trials, and its correlation with participant characteristics and potential influences on research participation. Results: On average, participants endorsed 70% of items suggestive (...) of therapeutic misconception. The tendency toward therapeutic misconception was significantly higher among African Americans and Latinos compared to Whites, among older and less educated participants, and among enrollment in a substance-abuse-related trial; it was also correlated with a belief that the trial was the only way to obtain needed treatment. Conclusions: Therapeutic misconception may be particularly high among select incarcerated individuals and is associated with a perceived lack of treatment options. Further examination of therapeutic misconception among incarcerated research participants is needed. (shrink)

Preparing the Next Generation of Oral Historians is an invaluable resource to educators seeking to bring history alive for students at all levels. Filled with insightful reflections on teaching oral history, it offers practical suggestions for educators seeking to create curricula, engage students, gather community support, and meet educational standards. By the close of the book, readers will be able to successfully incorporate oral history projects in their own classrooms.

Reprint, in paper covers, of the Columbia U. Press edition of 1990. Annotation copyright by Book News, Inc., Portland, OR.

In the face of the external challenge of the Protestant Reformation, as well as the internal threat of spiritual, moral, and disciplinary corruption, two Catholic saints worked tirelessly to reform the Church in different but complementary ways. Philip Neri (1515–95) and Charles Borromeo (1538–84) led the Catholic Counter–Reformation during the middle–to–late sixteenth century, placing their distinctive gifts at the service of the Church. Philip Neri used his personal humility, intelligence, and charisma to attract the people of Rome to Christ, (...) while Charles Borromeo employed his gifts for administration and his experience as a top aide to the pope to promote needed institutional reform. Both men achieved great personal holiness and moved others to holiness of life. It is their response to and sharing of the ‘universal call to holiness’, then, that constitutes the core of both of their approaches to ecclesial reform. Their focus on holiness, expressed in an emphasis on either the ‘charismatic’ or ‘hierarchical’ dimensions of the Church’s life, also provides a model for today’s Church, scarred as she is by scandal and in need of a new movement of reform. (shrink)

There often appears to be a striking correspondence between mythic stories and aspects of reality. We will examine the processes of creative imagination within a neurobiological frame and suggest a theory that may explain the functions of myth in relation to the hidden aspects of reality. Myth is peppered with archetypal entities and interactions that operate to reveal hidden processes in reality that are relative to the human condition. The imagery in myths in a sense “sustains the true.” That is, (...) mythopoetic imagery keeps the interpretive process in experience closer to the actual nature of reality than the rational faculties operating alone are able to do. Indeed, whereas rationalizing can easily lead us awry, genuine myth rarely does. Explanations of events offered by cultures around the world are frequently couched in terms of mythic themes and events. An important function of myth is to provide a “field of tropes” that in‐forms the lived experience of people. This paper focuses especially on those aspects of myth that represent facets of the quantum universe and give us clues as to the relationship between consciousness, symbolism, and reality. (shrink)

Biogenetic structural theory takes an entrainment view of the nature of consciousness. Human consciousness is a function of the brain and is mediated by networks of living neural cells that develop from initial, neurognostic models of self and world. Models interact or "entrain" as a constantly changing field of experience. The entire population of neural models that may potentially entrain within the field of consciousness is called the "cognized environment.” The organization of the network of cells (the "conscious network") mediating (...) consciousness operates according to a circadian cycle. Recurrent phases of consciousness are cognized and labelled. Transformations between phases of consciousness are often ritually controlled by society in order to control experiences that are in turn interpreted in terms of the society's cosmology. Recent developments in the biogenetic structural study of consciousness are summarized, including studies of transpersonal experiences, the development of consciousness in early life, and the advantages of neurophenomenology. (shrink)

Ample evidence from various quarters indicates that the perceptual-cognitive competence of the pre- and perinatal human being is significantly greater than was once thought. Some of the evidence of this emerging picture of early competence is reviewed, and its importance both as evidence of the biogenetic structural concept of “neurognosis” and for a theory of enculturation is discussed. The literature of pre- and perinatal psychology, especially that of developmental neuropsychology, psychobiology, and social psychophysiology, is incorporated, and some of the implications (...) of these data for a theory of enculturation are suggested. (shrink)

The moral importance of the ‘intention–foresight’ distinction has long been a matter of philosophical controversy, particularly in the context of end-of-life care. Previous empirical research in Australia has suggested that general physicians and surgeons may use analgesic or sedative infusions with ambiguous intentions, their actions sometimes approximating ‘slow euthanasia’. In this paper, we report findings from a qualitative study of 18 Australian palliative care medical specialists, using in-depth interviews to address the use of sedation at the end of life. The (...) majority of subjects were agnostic or atheistic. In contrast to their colleagues in acute medical practice, these Australian palliative care specialists were almost unanimously committed to distinguishing their actions from euthanasia. This commitment appeared to arise principally from the need to maintain a clear professional role, and not obviously from an ideological opposition to euthanasia. While some respondents acknowledged that there are difficult cases that require considered reflection upon one's intention, and where there may be some ‘mental gymnastics,’ the nearly unanimous view was that it is important, even in these difficult cases, to cultivate an intention that focuses exclusively on the relief of symptoms. We present four narratives of ‘terminal’ sedation – cases where sedation was administered in significant doses just before death, and may well have hastened death. Considerable ambiguities of intention were evident in some instances, but the discussion around these clearly exceptional cases illustrates the importance of intention to palliative care specialists in maintaining their professional roles. (shrink)

_Psychology on the Web: A Student Guide_ is directed at those who want to be able to access psychology Internet resources quickly and efficiently without needing to become IT experts. The emphasis throughout is on the location of high quality psychology related Internet resources likely to be useful for learning, teaching and research, from among the billions of publicly accessible Web pages. Whilst the author has drawn on a large volume of technical literature, it is written on the basis of (...) practical experience acquired over many years of using Internet resources in the context of teaching undergraduate and postgraduate courses in the social sciences covering a wide range of topic specialisms, and in informing academic staff. In addition to extensive coverage of topics relating to the efficient location of files and Web sites, Part III provides a substantial and annotated list of high quality resources likely to be of use to students of psychology. The work is structured so that it will be found useful by both beginners and intermediate level users, and be of continuing use over the course of higher education studies. (shrink)

Most of us would agree that the world of our experience is different than the extramental reality of which we are a part. Indeed, the evidence pertaining to cultural cosmologies around the globe suggests that virtually all peoples recognize this distinction—hence the focus upon the "hidden" forces behind everyday events. That said, the struggle to comprehend the relationship between our consciousness and reality, even the reality of ourselves, has led to controversy and debate for centuries in Western philosophy. In this (...) article, we address this problem from an anthropological perspective and argue that the generative route to a solution of the experience–reality "gap" is by way of an anthropologically informed cultural neurophenomenology . By this we mean a perspective and methodology that applies a phenomenology that controls for cultural variation in perception and interpretation, coupled with the latest information from the neurosciences about how the organ of experience—the brain—is structured. (shrink)

Many believe that colleges of business have a role to play in improving the level of marketing ethics practiced in the business world, while others believe that by the time students reach the level of university education, their ethical beliefs are so ingrained as to be virtually unalterable. The purpose of this study is to add to the literature regarding university students' ethical value judgments. It utilizes scenario studies to assess base line ethical values of junior level undergraduate business administration (...) students, then techniques are employed to influence students' perceptions of the ethics of various marketing practices, and students' values are reassessed. A total of 667 junior and senior level students majoring in business administration participated in the pre-tests and 525 students participated in the post-tests. The results of the before/after studies indicate that some experimental techniques are more effective than others in affecting change, but it is difficult to affect long-run change in those predisposed to unethical behavior. (shrink)

It is very curious that C.G. Jung has had so little influence upon the anthropology of consciousness. In this paper, the reasons for this oversight are given. The archetypal psychology of Jung is summarized and shown to be more complex and useful than extreme constructivist accounts would acknowledge. Jung's thinking about consciousness fits very well with a modern neuroscience view of the psyche and acts as a corrective to relativist notions of consciousness and its relation to the self.

In an article somewhat ironically entitled “Disambiguating Clinical Intentions,” Lynn Jansen promotes an idea that should be bewildering to anyone familiar with the literature on the intention/foresight distinction. According to Jansen, “intention” has two commonsense meanings, one of which is equivalent to “foresight.” Consequently, questions about intention are “infected” with ambiguity—people cannot tell what they mean and do not know how to answer them. This hypothesis is unsupported by evidence, but Jansen states it as if it were accepted fact. In (...) this reply, we make explicit the multiple misrepresentations she has employed to make her hypothesis seem plausible. We also point out the ways in which it defies common sense. In particular, Jansen applies her thesis only to recent empirical research on the intentions of doctors, totally ignoring the widespread confusion that her assertion would imply in everyday life, in law, and indeed in religious and philosophical writings concerning the intention/foresight distinction and the Principle of Double Effect. (shrink)

The author presents a biogenetic structural theory of the body image in human beings. The theory accounts for both the universal principles and the variance in body image cross‐culturally. All humans develop a neurocognitive model of their body which combines information about the body obtained via both the internal and external sensory systems. Their experience of themselves is mediated in part by this model. The initial model of the body is "hard‐wired" and already present and active in the cognitively and (...) perceptually competent pre‐ and perinatal human being, and develops as a consequence of both genetically imposed and socioculturally influenced processes of growth. The role of behavior in this process is shown to be the control of perception such that the body image experienced in perception approximates that anticipated by the cognized self. The theory accounts for the use of the body‐assymbol and the distortion of the body image for communicative purposes. The neurophysiology of imagery is reviewed and suggestions are made for possible clinical methods that might be used to effect therapeutic changes in pathological body imagery. (shrink)

In complexity theory, both the brain and consciousness are understood as trophic systems—they consume metabolic energy when they function. Complex systems are dynamic and nonlinear and comprise diverse entities that are interdependent and interconnected in such a way that information is shared and that entities adapt to one another. Some natural complex systems are complex adaptive systems (CAS), which are sensitive to change in relation to their environments and are often chaotic. Consciousness and the neural systems mediating consciousness may be (...) modeled as CAS and, more specifically, as intelligent complex adaptive systems (ICAS), where intelligence means that a nervous system can solve problems successfully by intervening between sensory input and behavioral output. Evolution of any ICAS will result in emergent properties, particularly advanced brains. Two processes are involved in integrating experience and knowledge: the effort after meaning and the effort after truth. These efforts are mediated by the predominance given to direct experience presented to the brain's sensorium and modeling processes mediated by higher cognitive functions. Understanding consciousness as an ICAS has profound repercussions in how anthropology conceives of culture. (shrink)

Our species of hominin, Homo sapiens, is an extremely social animal. We are born with social brains. The phenomenology of Edmund Husserl is a methodological approach to social consciousness that offers significant advantages in terms of uncovering and describing the essential structures of our social perceptions and actions. This is especially true in this period of post-neuro-turn social science, because the structures described by Husserlian “pure” phenomenology with its emphasis upon “returning to the things,” performing reductions, and developing the skills (...) available to the phenomenological attitude are in synch with neuroscientific research on the neural correlates of consciousness. For the anthropology of consciousness, the Husserlian methodology allows us to explore consciousness in cross-cultural settings in greater detail and depth of understanding. This is especially the case with respect to the experience of intersubjectivity, the roots of which are found to be part of the inherent life-world that all normal humans depend upon to true their experiences of the environing world, regardless of cultural background. The Husserlian approach to intersubjectivity challenges the discipline of anthropology to move past its knee-jerk distinction between nature and nurture, and its erroneous assumption that human experience is somehow “culture all the way down.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mechanisms of Violent Retribution in Chinese Hell Narratives Charles D. Orzech University ofNorth Carolina Greensboro Ai! The criminals in this hell have all had their eyes dug out and the fresh blood flows [from them], and each of them cries out, their two hands pressing their bloody eye-sockets—truly pitiful! To the left a middle-aged person is just having an eye pulled out by one of the shades; he (...) struggles unceasingly, screaming; his left eye has already been extracted... (56b) Ai-yah!... Each of the criminals is bound to a an iron pillar and the ox-headed demons are in the process of administering punishment—using iron or copper blades they peel the skin of the person's face, just as a butcher kills a pig and then flays it. Each of the criminal ghosts screams in pain... (59b) The criminal ghost's hands are bound about an iron pillar which is entirely red [with heat] and the criminal ghost's two hands are entirely cooked and it is unbearable... (126a) Record ofA Journey to Hell These passages are found, not in some medieval description of hell, nor in a work for sadists, but in a modern and quite popular Chinese "good book" (shan-shu) titled Record ofA Journey to Hell (Ti-yu yu-chi). Record ofA Journey to Hell is the most recent work of a genre which emerged in tenthcentury China and which may be found throughout Asia from Vietnam to Japan. This persistent fascination with gruesome scenes of torture stands in striking contrast to Michel Foucault's observations that by the first quarter of the nineteenth century "punishment had gradually ceased to be a spectacle" in Europe (9). In Record ofA Journey to Hell we are not faced with a seachange in the discourse and practice of a society. Rather, we must come to 112Charles D. Orzech grips with and seek to understand the persistence of images oftorture as well as actual torture and public execution in some modern Chinese societies. The Chinese hells—more properly purgatories, as punishment there is not eternal—are a product of cultural adaptation and interaction. Before the first century of our era we have evidence of only the most attenuated notions of the underworld, a "yellow springs" (huang-yiian) where "all, good and bad, huddled together in darkness being guarded jealously by the god of the Soil who ended by devouring them" (Thompson 29). The ruling elite avoided this fate through elaborate ancestral ritual indexed by the possession of a surname. Social status was, from the earliest times, "inscribed" on tablets which gave visible form to both social and cosmological hierarchies (Li 247-54). However, the rise of the Taoist Celestial Masters movement (T'ien-shih tao, second century) with its heavenly and infernal bureaucracies soon coupled with newly imported Indian Buddhist descriptions of the workings of karma and the hells. The result of this amalgam is the popular Chinese vision of the underworld as a vast bureaucracy centered on ten "courts," and headed by Yama, the South Asian lord of the dead (Seidel). At death the soul is summoned before the lords of hell who administer punishments appropriate to the misdeeds of the soul. After almost interminable periods of suffering, often in all of the hells in succession, the soul is reborn as a human, an animal, or even an insect, to start the whole process again. By the tenth century this distinctly Chinese version ofthe underworld had found wide dissemination and was the framework for worship and ritual directed to the recently dead.18 Unlike the South Asian prototypes, Chinese hells appear to be modeled on the imperial bureaucracy and administered by a hellish staff. The "court" layout often major and numerous subsidiary hells mimics Chinese palace and temple architecture and is quite distinct from the mandala-like layout found in "orthodox" Buddhist prototypes. Taoist priests, Buddhist monks and nuns, and a variety of folk practitioners and mediums act as intermediaries between this world and the other. They grease the wheels of the bureaucracy with their ritual knowledge and with community offerings to obtain release for imprisoned souls. Knowledge of the workings of the underworld is, according... (shrink)

J. G. A. Pocock, Quentin Skinner, and John Dunn try to introduce historicity into the study of political thought. Believing that meaning is relational, they attempt to build cognitive contexts in which to fit events. Yet, their structural focus is often either ill-defined or overly simplified. They claim that if any statement is fixed into its proper context, the context will help to explain it. But the historical context is not always clearly understood itself; this is acting under the "illusion (...) of historical solidity and substance." They see language as the limitation of action, while actually it is a tool for inventiveness of thought. (shrink)

Re-examination of the manuscript of John Farey's unpublished mineral survey of south-east Sutherland, together with his published opinions on the significance of fossils from the Brora Coalfield and his interpretation of the stratigraphy of that coalfield, leaves no doubt that, contrary to the accepted view, Farey did not recognise the Mesozoic age of the Brora Coalfield but thought of it as Carboniferous. Farey was a Smithian geologist, and the difficulty he had in interpreting unfamiliar evidence from Brora illustrates the difficulties (...) experienced by bio-stratigraphers in the 1810s when fossil ranges were imperfectly understood. Evidence is presented which suggests that the first geologist to recognise the Mesozoic age of the Brora beds may have been John MacCulloch. (shrink)

Humanities Open Book Program, a joint initiative of the National Endowment for the Humanities and the Andrew W. Mellon Foundation.

The majority of the world’s cultures encourage or require members to enter alternative states of consciousness while involved in religious rituals. The question is, why? This paper suggests an explanation for the culturally prescribed ASC from the view of Fisher information. It argues from the position, first put forward by Emile Durkheim in his magnum opus, The Elementary Forms of the Religious Life, that all religions are grounded in reality. It suggests that many of the structural elements of cultural cosmologies (...) are similar and that the ritual induction of ASC may help to bring individual experience into greater accord with a pan-human eidetic cosmology, and thus with certain invariant attributes of reality. The necessity of this process is demonstrated by recourse to Fisher information. The paper shows how experiences generated during alternative states of consciousness may help to maintain a minimal level of realism in the interests of adaptation to what is in other respects a transcendental reality. (shrink)

The purposes of this paper are twofold: first, I wish to correct a systematic bias in Husserlian transcendental phenomenology. This bias is in favor of intuition of essences of meaning and against the intuition of essences of sensation. This bias is explained as a product of Husserl's mind-body dualism. Second, I suggest the possibility of a neurophenomenology from a biogenetic structural point of view. This neurophenomenology merges the knowledge of essences derived from mature contemplation with knowledge of the structures of (...) experience derived from neuroanthropology. After addressing these two issues I proceed to describe the sensorium from a neurophenomenological perspective, and the constituent element of perception, the dot. I hypothesize fat experience arises in the dialogue between prefrontal cortical processes and sensorial processes, that experience is constituted within a field of sensorial dots that arise and dissolve in temporal frames. I conclude that Husserl's view of the phenomenology of time is essentially correct and is both in keeping with findings from current neurophysiology, and amenable to a modem scientific view of consciousness and to many of the religious traditions encountered by ethnographers. The implications of a neurophenomenology for the anthropological study of consciousness are suggested. (shrink)

_Vortex/t _undertakes a hermeneutical exploration of symbolic turbulence in many canonical works of literature and philosophy. Charles Minahen's approach is diachronic to the degree that manifestations of the symbol are addressed chronologically, but his aim is not to establish a historical linking of cause and effect, even if such connections do appear. Rather, a synchrony of the symbol is reconstructed that places each discrete example of it in a vibrant intertext of patent and latent meanings. Symbolic turbulence first emerges (...) in ancient "whirls" that display a spiral, spiro-helical, or vertical configuration and usually have cosmic or religious significance. The first significant textual examples of vertical symbolism occur in the Boulak Papyrus, the Bible, and _The Odyssey_, where the destructive connotations of the symbol stand out. For the philosophers and poets of the ancient classical period, including certain Pre-Socrates, Plato, Epicurus, and Lucretius, the vortex is a universal structuring principle, although the underlying causes vary. For Dante, the emphasis is no longer on the dynamic cosmogonic role of the whirl, but on the gradations inherent in the vertical structure itself. Descartes and Blake associated the symbol with the transcendence of a mystical vision, which involves, for the latter, an epiphanal breakthrough. In Poe, the maelstrom excites conflicting feelings of horror in the face of death and curiosity about the "novel" beyond. Rimbaud develops Blake's and Poe's fascination with a transcendent vision, but for Mallarme, the vortex-symbol is Poesque in the more negative way. Not only is it a threatening destructive force, it is the specter of death itself, relentlessly drawing the shipwrecked mariner to ultimate extinction and nonentity. By analyzing, comparing, and contrasting these salient examples of vertical symbolism, _Vortex/t _attempts to uncover and explore the dynamics of emerging and receding meanings that constitute the paradigm's complexity. (shrink)

The observation that humans are often irrational has become commonplace. This observation has received empirical support from various experiments performed by cognitive scientists that are supposed to show that humans systematically violate principles of probability, rules of logic, and other norms of reasoning. In response to these experiments, philosophers have made creative and appealing arguments that these experiments must be mistaken or misinterpreted because humans must be rational. I examine these arguments for human rationality and show that they fail; cognitive (...) science does play a role in assessing human rationality. ;In Chapter One, I examine three cognitive science experiments in detail and discuss what is at issue in the debate about human rationality. At issue is whether the mistakes humans make are mere mistakes or indicative of systematic divergences from norms of reasoning. Defenders of human rationality say these mistakes are not characteristic of underlying reasoning abilities but are performance errors. Because humans make performance errors, human reasoning ability cannot be read off of behavior, but rather is to be studied by exploring cognitive competence, the underlying ability to reason. ;In Chapter Two, I develop and discuss the notion of cognitive competence. I then consider and reject two arguments that human cognitive competence must match the norms of reasoning. The first argument appeals to simplicity considerations, the second to the supposed common origin of our cognitive competence and our normative standards. In Chapter Three, I turn to a related argument for a view that humans are rational that says cognitive competence is discovered in the same way norms of reasoning are justified: both projects involve reflective equilibrium using as data people's judgments about what counts as good reasoning. ;In Chapter Four, I consider an argument for human rationality that draws on the principle of charity: when translating utterances of a speaker, one should try to interpret her utterances as rational and true. ;In Chapter Five, I consider an argument for human rationality that appeals to evolution. This argument claims that natural selection will select for cognitive mechanisms that produce true beliefs, and that such "truth-tropic" mechanisms are sufficient for being rational. ;My overall conclusion is that while cognitive science does not determine what the normative principles of reasoning are, it is relevant to whether or not human cognitive competence matches these principles; whether or not humans are irrational is, thus, an empirical question. (shrink)