Betel quid use and abuse is wide spread in Asia but the physiological basis of intoxication and addiction are unknown. In subjects naïve to the habit of betel quid intoxication, the psychological and physiological profile of intoxication has never been reported. We compared the effect of chewing gum or chewing betel quid, and subsequent betel quid intoxication, on psychological assessment, prospective time interval estimation, numerical and character digit span, computerized 2 choice tests and mental tasks such as reading and mathematics with concurrent monitoring of ECG, EEG and face temperature in healthy, non-sleep deprived, male subjects naïve to the habit of chewing betel quid. Betel quid intoxication, dose dependently induced tachycardia (max 30 bpm) and elevated face temperature (0.7°C) (P<0.001) above the effects observed in response to chewing gum (max 12 bpm and 0.3°C) in 12 subjects. Gross behavioral indices of working memory such as numerical or character digit span in 8 subjects, or simple visual-motor performance such as reaction speed or accuracy in a two choice scenario in 8 subjects were not affected by betel quid intoxication. Betel quid intoxication strongly influenced the psychological aspects of perception such as slowing of the prospective perception of passage of a 1 minute time interval in 8 subjects (P<0.05) and perceived increased arousal (P<0.01) and perceived decreased ability to think (P<0.05) in 31 subjects. The EEG spectral profile recorded from mental states associated with open and closed eyes, and mental tasks such as reading and eyes closed mental arithmetic were significantly modified (P<0.05) relative to chewing gum by betel quid intoxication in 10 subjects. The prevalence of betel quid consumption across a range of social and work settings warrants greater investigation of this widespread but largely under researched drug.

The effects of religiosity and financial information on charitable-giving behavior were juxtaposed for examination along with other demographic variables in this study. We adopted a survey research design in which 410 adults formed the sample representing people from across Taiwan who were Christians and Buddhists, people who believed in a folk religion, and people who had no religious beliefs. The results indicate that although charitable giving may reasonably be viewed, according to theory of planned behavior (Ajzen, 1991), as a rational behavior, it is influenced much more by religiosity than by financial information. Type of religious belief moderates the effect of religion on both the decision to give and the amount to give, with the strongest positive relationship found for those professing the Christian faith.

The measurement of religiosity in current health-related literature is mostly based on the traditional Christian belief system. It has been argued that such a measurement approach may misrepresent the true degree of religiosity in Taiwanese people. In this study, religiosity was measured in two ways: self-reported religion type and a qualitatively derived index of religious piety based on principles as suggested by Gries, Su, and Schak to be used in the Taiwanese context. Their effects on dissociation, paranormal belief, and quality of life were juxtaposed for comparison. In addition, the beneficial effect of religious piety was examined in the framework of McClenon's ritual healing theory. A total of 266 healthy older adults across Taiwan were interviewed by four trained assistants over a 4-month period. Factor scores were used to represent the dissociative tendencies (depersonalization/derealization, forgetfulness, amnesia, and psychological absorption) and paranormal belief facets (precognition, psi power, other forms of life, traditional religious belief, superstition, and telepathy). The results showed that older people of high religious piety display better quality of life profiles than their counterparts in the low religious piety group. The effects of self-reported religion type were mainly seen with paranormal beliefs compatible with their religious beliefs, whereas the effects of religious piety were more pronounced in relation to quality of life than dissociation and paranormal belief. The beneficial advantage of dissociation hypothesized by ritual healing theory did not receive empirical support in the nonclinical sample of this study.

Fishbein and Ajzen's 1975 Theory of Reasoned Action (TRA), updated by Ajzen and Fishbein in 1980, is advanced in this paper as an appropriate theory for measuring student's intentions to adopt deep or surface processing and to adopt specific learning strategies. TRA is a decision theory that explains motivation by emphasising the specific processes that individuals use to make choices. TRA captures an individual's motivation by using the concept of intention to perform a behaviour. A TRA model was constructed based on a four‐latent‐variable (deep, surface, strategic and intention) framework and empirically assessed for model data fit. The survey items showed loadings on the constructs of deep, surface and strategic processing under this framework, indicating strong construct validity for the three learning factors. The TRA model was found to strongly positively influence the adoption of the deep processing construct, and to strongly negatively influence the adoption of the surface processing construct. In addition, it was found to strongly positively influence the adoption of positive learning strategies and weakly discourage the use of negative learning strategies.