Brief screening for psychosis-like experiences

Objective Psychotic-like experiences (PLEs) are common, and are markers of poor mental health. This study examined the internal structure of a screening test, the Community Assessment of Psychic Experiences-Positive scale (CAPE-P) in a young Australian sample. Method A cross-sectional online survey, which included the CAPE-P, was completed by 1610 university students aged between 18 and 25 years. Confirmatory factor analyses compared 1-, 4-, and 5-factor models, and examined effects of omitting selected items. Results A 3-factor model, omitting items on magical thinking, grandiosity, paranormal beliefs and a cross-loading item produced the best fit. The resultant 15-item CAPE (CAPE-P15) had three subscales - Persecutory Ideation, Perceptual Abnormalities and Bizarre Experiences, all with high levels of internal consistency. Conclusion The CAPE-P15 shows promise as a measure of positive, psychosis-like experiences, but further validation of this measure is required in community samples.

Essays on James Clarence Mangan: The Man in the Cloak

This volume explores the extraordinary literary achievement of James Clarence Mangan (1803-1849), increasingly recognised as one of the most important Irish writers of the nineteenth century and a crucial influence on later writers such as W.B. Yeats and James Joyce. It is the first collection of essays to focus on Mangan, and features articles by leading scholars in the field (including Jacques Chuto and David Lloyd) as well as contributions from acclaimed contemporary writers, Paul Muldoon and Ciaran Carson. The collection expands existing fields of debate--translation, the supernatural, intertextuality, nationalism, romanticism-- and introduces new ones: Mangan's afterlife in the English literary canon, cosmopolitanism and Weltliteratur, antiquity and futurity, nineteenth-century spiritualism and magical thinking. 'The man in the cloak', one of Mangan's favourite pseudonyms, is still a a resonant soubriquet for a writer who has eluded sustained critical attention, and this volumes restores him to his proper place in European and British, as well as Irish literary history.

Associations between schizotypy and belief in conspiracist ideation

Previous studies have reported associations between conspiracist ideation and domain-level facets of schizotypy, but less is known about associations with lower-order facets. In the present study, 447 adults completed measures of conspiracist ideation and the Schizotypal Personality Questionnaire (SPQ), consisting of nine subscales grouped into four domains. Results of a multiple regression showed that two domains of the SPQ significantly predicted conspiracist ideation, but multicollinearity was a limiting factor. In a second regression, we found that the subscales of Odd Beliefs or Magical Thinking and Ideas of Reference significantly predicted conspiracist ideation, without any multicollinearity constraints. We interpret these results as implicating two specific lower-order facets of schizotypy in belief in conspiracy theories. We further contrast the present results with previous studies indicating associations between conspiracist ideation and paranormal beliefs.

Priming psychic and conjuring abilities of a magic demonstration influences event interpretation and random number generation biases

Magical ideation and belief in the paranormal is considered to represent a trait-like character; people either believe in it or not. Yet, anecdotes indicate that exposure to an anomalous event can turn skeptics into believers. This transformation is likely to be accompanied by altered cognitive functioning such as impaired judgments of event likelihood. Here, we investigated whether the exposure to an anomalous event changes individuals' explicit traditional (religious) and non-traditional (e.g., paranormal) beliefs as well as cognitive biases that have previously been associated with non-traditional beliefs, e.g., repetition avoidance when producing random numbers in a mental dice task. In a classroom, 91 students saw a magic demonstration after their psychology lecture. Before the demonstration, half of the students were told that the performance was done respectively by a conjuror (magician group) or a psychic (psychic group). The instruction influenced participants' explanations of the anomalous event. Participants in the magician, as compared to the psychic group, were more likely to explain the event through conjuring abilities while the reverse was true for psychic abilities. Moreover, these explanations correlated positively with their prior traditional and non-traditional beliefs. Finally, we observed that the psychic group showed more repetition avoidance than the magician group, and this effect remained the same regardless of whether assessed before or after the magic demonstration. We conclude that pre-existing beliefs and contextual suggestions both influence people's interpretations of anomalous events and associated cognitive biases. Beliefs and associated cognitive biases are likely flexible well into adulthood and change with actual life events.

Traité de pensée magique pour jeunes adolescents

Au cours de ce texte, je présente d’abord le contenu du livre de Pierre Morency et de Valérie Fontaine, Demande et reçois, chapitre par chapitre. À l’aide d’une série d’affirmations fallacieuses, l’auteur tente de convaincre les jeunes adolescents qu’ils peuvent obtenir tout ce qu’ils désirent. Comment? Il suffit de le demander en évitant de douter, et surtout de laisser de côté tout esprit critique. La deuxième partie comporte six réflexions supplémentaires sur le contenu de ce livre, dont certaines à connotation éthique.

La experiencia de los receptores en el trasplante de órganos y tejidos

El trasplante de órganos y/o tejidos es considerado como una opción terapéutica viable para el tratamiento tanto de enfermedades crónicas o en estadios terminales, como de afectaciones no vitales, pero que generen una disminución en la calidad de vida percibida por el paciente. Este procedimiento, de carácter multidimensional, está compuesto por 3 actores principales: el donante, el órgano/tejido, y el receptor. Si bien un porcentaje significativo de investigaciones y planes de intervención han girado en torno a la dimensión biológica del trasplante, y a la promoción de la donación; el interés por la experiencia psicosocial y la calidad de vida de los receptores en este proceso ha aumentado durante la última década. En relación con esto, la presente monografía se plantea como objetivo general la exploración de la experiencia y los significados construidos por los pacientes trasplantados, a través de una revisión sistemática de la literatura sobre esta temática. Para ello, se plantearon unos objetivos específicos derivados del general, se seleccionaron términos o palabras claves por cada uno de estos, y se realizó una búsqueda en 5 bases de datos para revistas indexadas: Ebsco Host (Academic Search; y Psychology and Behavioral Sciences Collection); Proquest; Pubmed; y Science Direct. A partir de los resultados, se establece que si bien la vivencia de los receptores ha comenzado a ser investigada, aún es necesaria una mayor exploración sobre la experiencia de estos pacientes; exploración que carecería de objetivo si no se hiciera a través de las narrativas o testimonios de los mismos receptores

Childhood abuse and schizotypal personality

Introduction There is an increasing body of evidence suggesting an association between early adverse events and an increased prevalence of sub-clinical psychotic phenomena. These 'schizotypal' beliefs and experiences have been associated with a history of trauma, and are also recognised as a risk factor for the transition to psychosis. However, previous studies have not investigated the associations between specific types of adverse event and the distinct dimensions of such phenomena. Methods An internet questionnaire produced three groups of participants who had suffered discrete forms of childhood abuse. Results Individuals who had suffered physical or sexual abuse exhibited higher levels of paranoia/suspiciousness and unusual perceptual experiences, but not magical thinking. Individuals who had suffered emotional abuse did not show higher scores within any of these three measures of schizotypy. Conclusion The results suggest the need for further research to improve the specificity of the identification of individuals who may be at risk of a transition to psychosis.

Development and validation of the Morphing Fear Questionnaire (MFQ)

Morphing fears (also called transformation obsessions) involve concerns that a person may become contaminated by and acquire undesirable characteristics of others. These symptoms are found in patients with OCD and are thought to be related to mental contamination. Given the high levels of distress and interference morphing fears can cause, a reliable and valid assessment measure is needed. This article describes the development and evaluation of the Morphing Fear Questionnaire (MFQ), a 13-item measure designed to assess for the presence and severity of morphing fears. A sample of 900 participants took part in the research. Of these, 140 reported having a current diagnosis of OCD (SR-OCD) and 760 reported never having had OCD (N-OCD; of whom 24 reported a diagnosis of an anxiety disorder and 23 reported a diagnosis of depression). Factor structure, reliability, and construct and criterion related validity were investigated. Exploratory and confirmatory factor analyses supported a one-factor structure replicable across the N-OCD and SR-OCD group. The MFQ was found to have high internal consistency and good temporal stability, and showed significantly greater associations with convergent measures (assessing obsessive-compulsive symptoms, mental contamination, thought-action fusion and magical thinking) than with divergent measures (assessing depression and anxiety). Moreover, the MFQ successfully discriminated between the SR-OCD sample and the N-OCD group, anxiety disorder sample, and depression sample. These findings suggest that the MFQ has sound psychometric properties and that it can be used to assess morphing fear. Clinical implications are discussed.

Psychotic-like experiences in a community sample of adolescents: implications for the continuum model of psychosis and prediction of schizophrenia

Studies conducted in community samples suggest that psychotic-like experiences are common in the general population, leading to suggestions that they are either variations of normal personality or are different expressions of underlying vulnerability to psychotic disorder. Different types of psychotic symptoms may exist, some being normal variants and some having implications for mental health and functioning. The aim of the present study was to determine if different subtypes of psychotic-like experiences could be identified in a community sample of adolescents and to investigate if particular subtypes were more likely to be associated with psychosocial difficulties, that is, distress, depression and poor functioning, than other subtypes. Eight hundred and seventy-five Year 10 students from 34 schools participated in a cross-sectional survey that measured psychotic-like experiences using the Community Assessment of Psychic Experiences; depression using the Centre for Epidemiologic Studies Depression Scale; and psychosocial functioning using the Revised Multidimensional Assessment of Functioning Scale. Factor analysis was conducted to identify any subtypes of psychotic experiences. Four subtypes of psychotic-like experiences were identified: Bizarre Experiences, Perceptual Abnormalities, Persecutory Ideas, and Magical Thinking. Intermittent, infrequent psychotic experiences were common, but frequent experiences were not. Bizarre Experiences, Perceptual Abnormalities and Persecutory Ideas were strongly associated with distress, depression and poor functioning. Magical Thinking was only weakly associated with these variables. Overall these findings may suggest that infrequent psychotic-like experiences are unlikely to be a specific risk factor for onset of a psychotic disorder in community samples. Given that the different subtypes had varying associations with current difficulties it is suggested that not all subtypes confer the same risk for onset of psychotic disorder and poor outcome. Bizarre Experiences, Perceptual Abnormalities and Persecutory Ideas may represent expressions of underlying vulnerability to psychotic disorder, but Magical Thinking may be a normal personality variant.

The relationship between personality traits and psychotic like experiences in a large non-clinical adolescent sample

Objective: The relationship between personality and psychosis is well established. It has been suggested that this relationship may be partly accounted for by higher levels of depression in individuals with certain personality traits. We explored whether the link between personality and psychotic symptoms is already apparent in adolescence, and if this association would still hold when depression was controlled for. Method: 654 secondary school students were surveyed via self-report questionnaires measuring the Five-Factor model of personality (NEO-FFI), depression (CES-D) and psychotic-like experiences (CAPE). Results: Positive associations were found between Neuroticism and all CAPE-subscales except Magical Thinking, which was in turn associated with all other personality traits when at high levels. Agreeableness was negatively associated with all CAPE-subscales, while Openness to Experience was only positively associated with Persecutory Ideas and Magical Thinking. After controlling for depression, many of the significant associations remained. Conclusion: Our findings suggest that the chance of having psychotic like experiences is more likely for adolescents with certain personality traits. These associations are not fully explained by depression, especially when psychotic experiences are at higher levels. Future research is needed to investigate if these personality traits might put a person at risk for the development of full-blown psychosis.

Kutù’và yu tu’ún va’á. Estoy aprendiendo la palabra de bienestar. Iniciación etnodramática

Is it possible from some one out side of Ñuu Saví (Mixtec) culture to learn how to do an ethnodrama? A healer and rain maker from Mixteca land is teaching me how to ask for rain and cure diseases. “Kutù’và yu Tu’ún Va’á”, is the name of my thesis and means “I am learning the wellness word”. This work is an “ethnodramatic initiation” to their sacred language. I don’t attempt to read Don Marcelino’s mind but to create a mental scenario that would help us to contemplate the internal spectacle he and his community watch during the ethnodrama of rain and healing. Finally I will represent my learning process during my initiation to body-mental technics. The subject of the thesis travels around several concepts interrelated: feast, ritual, celebration, healing, rain, knowledge, magical thinking, learning, performance… It’s related to an analogic language, oral culture, holistic perception and ethnodramaturgy. I will apply some of the concepts of Weisz’s ethnodramatic performance theory to a place located in Mexico, state of Oaxaca, Juxtlahuaca district, belonging to the municipality of Coicoyán de las Flores, El Jicaral. A wiseman from Nuun Tiaxin, Ñuu Saví, is teaching me how to speak with Rain and Sicknesses. Ethnodrama is a word used by Weisz to make the difference between theatre, and an ethnic paratheatrical performance. The ethnic drama is a mythological text, that it is seen inside the mind of the community members. Weisz conceives the concept as part of a greater project called, Anthropology of Knowledge, that studies the imaginary solutions to explain the formation of the world, the universe and the inscribed rituals in all great antique cultures Weisz [1994b:29]. Curanderismo, quackery, belongs to a illegitimate literature, it is something no serious. An art that goes beyond the canons of a written text and does not match with the categories of our cultures. It threatens the monolithic solidity of our academic reality and then it’s excluded. Weisz proposes to study shamanic text from a marginal position in front of a central culture that only recognizes as valid certain texts. The ethnotexto is uncomfortable, it intimidates the unity of the group of the dominant culture. Curanderismo places itself then in a position that questions a conceptual colonization, that “behavior and ideology that nourish themselves from a totalizing strategy”. A colonization that transcends Europe, related to power and to the dominant position. This is how Literature field is created Weisz [2005: 102-103]...

Paranormal, superstitious, magical, and religious beliefs

A lack of conceptual clarity and multivariate studies has impeded research on paranormal, superstitious, and magical beliefs. In this series of studies a new conceptual framework of these beliefs was presented. A general belief in the paranormal was shown to lead to specific paranormal, superstitious, and magical beliefs. The beliefs were defined equally as category mistakes where the core attributes of psychological, physical, and biological phenomena are confused with each other. This definition was supported by an empirical examination: Paranormal believers confused more core knowledge than skeptics. A multivariate study revealed that the best predictors of paranormal beliefs were intuitive thinking and a humanistic world view, while low analytical thinking was a less important predictor. Another study showed that women s greater belief in the paranormal compared to men was partially explained by women s higher intuitive and lower analytical thinking. Additionally, it was shown that university students were originally more skeptical than vocational school students, but university studies did not increase skepticism. The finding that paranormal beliefs mainly arise from an intuitive system, instead of a malfunctioning analytical system, explains why the beliefs do not vanish with the increase of education, scientific knowledge, and rational thinking. Religious and paranormal beliefs share important qualities and generally, they were positively related. The most religious people, however, abandoned paranormal beliefs. Religious people and paranormal believers differed from the skeptics similarly by being more intuitive, having experienced more mystical phenomena, and having peers and parents with more positive attitudes toward the supernatural. Religious people had, however, higher conservation and benevolence values than paranormal believers. The new conceptual framework presented in this series of studies integrates research on paranormal, superstitious, magical, and religious beliefs. Hopefully it will enable researchers to develop more elaborated hypotheses and theoretical statements about paranormal beliefs in the future.

The magical realism of metaphor: cross-cultural comparisons in use of metaphor in cognition

Three experiments explore the hypothesis that due to linguistic and cultural factors, metaphor usage – or thinking in terms of what something is like – differs across cultures. In Experiment 1, a lexical decision task supported the hypothesis that perception of what something is like tends to be faster and more automatic in Latino participants than in Anglo participants. In Experiment 2, Anglo participants were less able to solve a problem framed metaphorically than Latino participants were. To ensure that a preference for metaphor is not applicable to all bilingual populations, we included bilingual Asian participants in Experiment 3. In this study, Latino participants rated arguments presented with metaphors as more persuasive than arguments that did not have metaphors, while the opposite pattern was found in Anglo and Asian participants. The findings from these three studies provide support for the hypothesis that the Latino preference for metaphor is real and pervasive. Implications in the domains of education and public health interventions are briefly noted.