Perceiving geographical slant

People judged the inclination of hills viewed either out-of-doors or in a computer-simulated virtual environment. Angle judgments were obtained by having people (1) provide verbal estimates, (2) adjust a representation of the hill’s cross-section, and (3) adjust a tilt board with their unseen hand. Geographical slant was greatly overestimated according to the first two measures, but not the third. Apparent slant judgments conformed to ratio scales, thereby enhancing sensitivity to the small inclines that must actually be traversed in everyday experience. It is proposed that the perceived exaggeration of geographical slant preserves the relationship between distal inclination and people’s behavioral potential. Hills are harder to traverse as people become tired; hence, apparent slant increased with fatigue. Visually guided actions must be accommodated to the actual distal properties of the environment; consequently, the tilt board adjustments did not reflect apparent slant overestimations, nor were they influenced by fatigue. Consistent with the fact that steep hills are more difficult to descend than to ascend, these hills appeared steeper when viewed from the top.     

Facial attractiveness impressions precede trustworthiness inferences: lower detection thresholds and faster decision latencies

Prior research has found a relationship between perceived facial attractiveness and perceived personal trustworthiness. We examined the time course of attractiveness relative to trustworthiness evaluation of emotional and neutral faces. This served to explore whether attractiveness might be used as an easily accessible cue and a quick shortcut for judging trustworthiness. Detection thresholds and judgment latencies as a function of expressive intensity were measured. Significant correlations between attractiveness and trustworthiness consistently held for six emotional expressions at four intensities, and neutral faces. Importantly, perceived attractiveness preceded perceived trustworthiness, with lower detection thresholds and shorter decision latencies. This reveals a time course advantage for attractiveness, and suggests that earlier attractiveness impressions could bias trustworthiness inferences. A heuristic cognitive mechanism is hypothesised to ease processing demands by relying on simple and observable clues (attractiveness) as a substitute for more complex and not easily accessible information (trustworthiness).     

Efficacy of a Brief,School‐Based Bystander Bullying Intervention on High School Students' Alcohol Use

The authors examined the efficacy of a brief bystander bullying intervention on reducing alcohol use among high school students (N = 61). As hypothesized, high‐risk drinkers in the intervention group reported reduced drinking compared with control students at a 30‐day follow‐up.     

Gender biases in children's appraisals of injury risk and other children's risk-taking behaviors

Children ages 6, 8, and 10 years were given tasks designed to assess their beliefs about risk of injury from activities. Children were asked to appraise the risk of injury for boys and girls engaging in various play behaviors and to judge the sex of the character in stories about children engaging in activities that result in injuries. Results revealed gender biases in children's appraisals of injury risk: Both boys and girls rated boys as having a lower likelihood of injury than girls even though the boys and girls were engaging in the exact same activities. Children also showed higher accuracy in identifying the sex of the character in stories of boys' injuries than girls' injuries, and accuracy improved with the participant's age. Overall, the results indicate that by the age of 6 years children already have differential beliefs about injury vulnerability for boys and girls. Although boys routinely experience more injuries than girls, children rate girls as having a greater risk of injury than boys. With increasing age, school-age children develop a greater awareness of the ways in which boys and girls differ in risk-taking activities that lead to injury outcomes.     

Social anxiety and interpretation of ambiguous smiles

This study investigated whether social anxiety facilitates the discrimination between genuine and ambiguous smiles. Socially anxious (N=20) and nonanxious (N=20) participants categorized as “happy” or “not happy” faces with either (1) a truly happy expression (i.e., happy eyes and a smile), (2) truly nonhappy expressions (e.g., angry eyes and an angry mouth), or (3) blended expressions with a smiling mouth and nonhappy (e.g., angry, sad, etc.) eyes. Results indicated that, relative to nonanxious participants, those high in social anxiety were more likely to judge as “not happy” any blended expression with nonhappy eyes, and they were faster in judging as “not happy” the blended expressions with angry, fearful, or disgusted eyes (but not those with sad, surprised, or neutral eyes). These results suggest, respectively, that social anxiety inhibits a benign interpretation of all the ambiguous expressions with a smile, and speeds up the detection of threatening eyes in such expressions. Importantly, no differences appeared as a function of social anxiety for truly happy or nonhappy faces. This rules out a response-bias explanation, and also reveals that social anxiety does not affect sensitivity in the recognition of prototypical expressions.     

Religion and Spirituality among American Indian,South Asian,Black, Hispanic/Latina,and White Women in the Study on Stress,Spirituality, and Health

Social scientists have increasingly recognized the lack of diversity in survey research on American religion, resulting in a dearth of data on religion and spirituality (R/S) in understudied racial and ethnic groups. At the same time, epidemiological studies have increasingly diversified their racial and ethnic representation, but have collected few R/S measures to date. With a particular focus on American Indian and South Asian women (in addition to Blacks, Hispanic/Latinas, and white women), this study introduces a new effort among religion and epidemiology researchers, the Study on Stress, Spirituality, and Health. This multicohort study provides some of the first estimates of R/S beliefs and practices among American Indians and U.S. South Asians, and offers new insight into salient beliefs and practices of diverse racial/ethnic and religious communities.     

Faith,Race‐Ethnicity,and Public Policy Preferences: Religious Schemas and Abortion Attitudes Among U.S. Latinos

Research has demonstrated that white conservative Protestants are more opposed to abortion than their Catholic counterparts. At the same time, conservative Protestantism has made significant inroads among U.S. Latinos. This study augments existing research on religion and racial‐ethnic variations in abortion attitudes by comparing levels of support for legalized abortion among Catholic and conservative Protestant Latinos. Data are drawn from a nationally representative sample of U.S. Latinos. Significantly greater opposition to abortion is found among religiously devout conservative Protestant Latinos when compared with their Catholic counterparts. Latino Catholicism, which functions as a near‐monopolistic, highly institutionalized faith tradition among Hispanics, produces weaker antiabortion attitudes than those exhibited in Latino conservative Protestantism. Among Latinos, conservative Protestantism operates as a niche voluntaristic faith. These factors produce a religious schema that yields robust antiabortion attitudes. This study has important implications for understanding the intersection of race‐ethnicity, religion, and public policy preferences.     

Neurophysiological differences in reward processing in anhedonics

Anhedonia is characterized by a reduced capacity to experience pleasure in response to rewarding stimuli and has been considered a possible candidate endophenotype in depression and schizophrenia. However, it is still not well understood whether these reward deficits are confined to anticipatory and/or to consummatory experiences of pleasure. In the present study, we recorded electrophysiological responses (event-related brain potentials [ERPs] and oscillatory activity) to monetary gains and losses in extreme groups of anhedonic and nonanhedonic participants. The anhedonic participants showed reduced motivation to incur risky decisions, especially after monetary rewards. These sequential behavioral effects were correlated with an increased sensitivity to punishment, which psychometrically characterized the anhedonic group. In contrast, both electrophysiological measures associated with the impacts of monetary losses and gains—the feedback-related negativity (FRN) and the beta–gamma oscillatory component—clearly revealed preserved consummatory responses in anhedonic participants. However, anhedonics showed a drastic increase in frontal medial theta power after receiving the maximum monetary gain. This increase in theta oscillatory activity could be associated with an increase in conflict and cognitive control for unexpected large positive rewards, thus indexing the violation of default negative expectations built up across the task in anhedonic participants. Thus, the present results showed that participants with elevated scores on Chapman’s Physical Anhedonia Scale were more sensitive to possible punishments, showed deficits in the correct integration of response outcomes in their actions, and evidenced deficits in sustaining positive expectations of future rewards. This overall pattern suggests an effect of anhedonia in the motivational aspects of approach behavior rather than in consummatory processes.     

In the name of honour and freedom: the sacred as a justifying tool for ISIS’ and secular violence

In this paper, I challenge the misconception that ISIS justifies violence in an ontologically Islamic manner. I argue that ISIS and Western secular governments justify violence against each other through the same logic, by resorting to the notion of the sacred. The sacred is a historical and contextually contingent structure of meaning manifested through bipartite sets of cultural forms, informing social practices based on moral and emotional identifications. ISIS appropriates the Islamic sacred forms of Caliphate (legitimate governing authority) and ummah (collective Islamic identity), and projects the latter as humiliated by Western hegemony; ISIS calls upon Muslims to engage in violence in order to gain honour and recognition. In Western secular states the public sphere is a sacred space and popular sovereignty is the secular collective identity; they justify violence against ISIS as the defence of freedom from ISIS’ alleged barbarity and uncivility.