Holistic face encoding is modulated by perceived face race: Evidence from perceptual adaptation

Human expertise at processing faces relies on how facial features are encoded: as a whole template rather than as a sum of independent features. This holistic encoding is less prominent for other-race faces, possibly accounting for the difficulty one encounters in recognizing these faces (the ‘other-race effect’). Here, we tested the hypothesis that the magnitude of holistic face encoding can be modulated by racial categorization of the face. Caucasian participants performed a face-composite task with ‘racially-ambiguous’ face-stimuli (cross-race morphed faces, equally categorized as Asian or Caucasian faces in an independent task). The perceived race of the ambiguous faces was manipulated using adaptation. Experiment 1 showed that identical morphed face-stimuli were processed more holistically when perceived as ‘same-race’ than as ‘other-race’, i.e., following adaptation to ‘other-race’ versus ‘same-race’, respectively. Experiment 2 ascertained that the determining factor in the observed holistic processing modulation was the race of the racially-ambiguous face as perceived, rather than expected, by the participants, which supports the idea that the holistic processing of the face-stimuli was modulated by their race-categorization at the perceptual level.     

Rethinking mind-body dualism: a Buddhist take on the mind-body problem

This paper is an effort to present the mind-body problem from a Buddhist point of view. Firstly, I show that the Buddhist distinction between mind and body is not absolute, but instead merely employed as a communicative tool to aid the understanding of human beings in a holistic light. Since Buddhism acknowledges a mind-body distinction only on a conventional level, it would not be fair to claim that the tradition necessarily advocates mind-body dualism. Secondly, I briefly discuss a response to Cartesian dualism from a Buddhist perspective and suggest that in this particular regard, the Buddhist approach may be likened to the ‘category mistake’ argument formulated by Gilbert Ryle. The fact that the Buddhist view does not accord with Cartesian dualism, however, does not imply that a monistic approach to the mind-body problem such as behaviourism, physicalism or biological naturalism is necessarily assumed. The Buddhist position could perhaps be best described as a middle way approach of ‘neither-duality-nor-identity’. Thirdly, I remain sceptical about the reductionist approach of accounting for mind merely on the level of brain or behaviour. In overlooking crucial ethical and axiological implications of mind, I argue that such an approach necessarily fails to impart a complete picture of mind. The Buddhist soteriological approach furthermore reveals certain law-like connections between mental attitudes and suffering which are for the most part overlooked in mainstream metaphysical explorations into the relation between mind and body. I thus endeavour to show why exploration into the link between mental phenomena, spiritual cultivation and the accumulation of karma is imperative to any comprehensive inquiry into the human mind.     

The Infirmity Debate: On the Viability of New Age Spiritualities of Life

The ‘infirmity debate’ is becoming increasingly lively. On the one hand, scholars argue that New Age spiritualities of life are in a ‘poor’ condition; on the other hand, scholars argue that they are in a good state of ‘health’. Drawing on key publications, including articles from the Journal of Contemporary Religion, the argument is couched in terms of ‘the turn to the self’—more specifically ‘the massive subjective turn of modern culture’. How do New Age spiritualities of life fare in the context of this development? Concentrating on activities found in the holistic milieu which is to be found in many countries today, the argument is that activities like yoga or spiritual aromatherapy serve as ‘intermediary institutions’, successfully negotiating a path between antinomian freedom and social conformism.     

Integration,Community, and the Medical Model of Social Injustice

I defend an empirically-oriented approach to the analysis and remediation of social injustice. My springboard for this argument is a debate – principally represented here between Tommie Shelby and Elizabeth Anderson, but with much deeper historical roots and many flowering branches – about whether racial-justice advocacy should prioritise integration (bringing different groups together) or community development (building wealth and political power within the black community). Although I incline toward something closer to Shelby's ‘egalitarian pluralist’ approach over Anderson's single-minded emphasis on integration, many of Shelby's criticisms of integrationism are misguided, and his handling of the empirical literature is profoundly unbalanced. In fact, while both Shelby and Anderson defend the importance of social science to their projects, I'll argue that each takes a decidedly unempirical approach, which ultimately obscures the full extent of our ignorance about what we can and ought to do going forward. A more authentically empirical tack would be more epistemically humble, more holistic, and less organised around what I'll call prematurely formulated ‘Grand Unified Theories of Social Change’. I defend a more ‘diversified experimentalist’ approach, which rigorously tests an array of smaller-scale interventions before trying to replicate and scale up the most promising results.     

Healing the physical/spiritual divide through a holistic and hermeneutic approach to education

In this special edition of the journal, attention is being given to the two dimensions of spirituality and physicality. In this particular paper I argue that there is an unhelpful divide that is often assumed to exist between these two dimensions and that this divide can be transcended or ‘healed’ through a holistic and hermeneutic approach to education. Rather than give our focus to narrower concerns such as spiritual education and physical education, we ought instead to pursue education in such a way that it is understood to necessarily be inclusive of both the physical and the spiritual simultaneously. That is, our spirituality is necessarily embodied in the physical. In order to make this argument, references to holistic education shall mainly draw upon the works of Dewey and Gadamer.     

Qualitatively driven mixed‐methods approaches to counselling and psychotherapy research

Many researchers and clinicians take an ‘either, or’ position regarding factors responsible for change when conducting research. Qualitatively driven mixed methods privilege the qualitative approach and offer the opportunity to generate multi‐dimensional material, permitting a more holistic insight into experiences that can be understood from a combination of epistemological and ontological stances. A qualitatively driven mixed‐methods approach apply a ‘both, and’ position when exploring the elements that produce change or that are under investigation, which can be of particular value to counselling and psychotherapy research. There are various ways of engaging with qualitatively driven mixed methods. Some designs include both qualitative and quantitative components, where the former is the core element. The secondary component may also be qualitative, known as a multimethod design. Yet, other designs mix different qualitative approaches, through the application of different qualitative analyses to the same data (pluralistic qualitative research). This paper discusses the application and value of qualitatively driven mixed methods in counselling and psychotherapy research through the presentation of two research case studies; one which mixes both qualitative and quantitative components to investigate the experiences of pain alleviation following a CBT pain management programme; and one which applies a pluralistic approach to a counselling psychology doctorate exploring the experiences and meanings attached to self‐harming. Through illustration and discussion of the case studies’ mixed‐methods approaches, this paper demonstrates that qualitatively driven mixed methods produce a more enhanced and holistic understanding into phenomena, and therefore a more balanced perspective to counselling and psychotherapy research.     

Social structures and social functions: The emancipation of structural analysis in sociology∗

Starting from R. K. Merton's now classic criticism of ‘holistic’ functionalism, i.e. of a functionalism which postulates social unity, universality and functional in‐dispensability, the author stresses certain implications of this criticism more than they have been stressed hitherto. Classical and holistic functionalism) from H. Spencer, B. Malinowski, A. R. Radcliffe‐Brown, etc to T. Parsons, postulates certain total unities (a global culture, an integrated system, etc.) in which each item (existence, actions, structures, etc.) is considered and defined on the grounds of its consequences for the maintenance of the system as a whole; therefore holistic functionalism as a method is, in effect, the study of the consequences of the system on the items that compose it, since each of these items is defined within the sphere of the system and of its integrative functions. Merton's ‘neo‐functionalism’, on the other hand, is remarkable not only in that it takes into account the ‘dysfunctional’ and ‘nonfunctional’ consequences of certain items on the system, but more especially because, within the context of functional analysis, it stresses the possible existence of structural substitutes and alternatives of functions, and therefore of latent structures which are foreign to objective functional consequences, as well as being able to deal with unanticipated and unexpected items and their consequences on the system. ‘Neo‐functionalism’, which is susceptible of further development, is not limited to the study of the consequences of the system on its items: it can also reverse this scheme and study the consequences of certain items on the system. Merton's criticism of holistic functionalism therefore implies a broadening of the scientific resources of this method and a renewal of its interpretative scheme, thanks to which functional analysis ceases to appear as ‘the? method of explaining sociology as a science, and becomes an interpretative method which complements the analysis of social structures and relations. Seen in this light the concept of structure becomes emancipated and independent of the concept of system and function; whereas, within the framework of universal functionalism, it was ancillary to the concept of function. Finally, latent structures and unconscious structures, conditions of possibility and subjective dispositions are favourable to social structures and social relations, not excluding those that are neither visible nor observable. This analysis, the author notes, is extremely meaningful and has great possibilities of development, especially in view of the structuralism recently to be noted in the human and social sciences: anthropology, history, linguistics, etc.     

Every Child Still Matters: interdisciplinary approaches to the spirituality of the child

Abstract

Ten years ago, I was a researcher with the Evaluation of Children’s Trusts which examined a key aspect of U.K. government policy, Every Child Matters. Every Child Matters was partly a response to Lord Laming’s 2003 report into the murder of 8-year old Victoria Climbié, which concluded that children’s services needed to be better integrated to avoid such tragedies in the future. Children’s Trusts were regional hubs, set-up across England to facilitate integrated professional practice; but Every Child Matters was bigger than this because it set out a policy vision for rethinking the child as a whole person. At the time, I was struck by the absence of any reference to spirituality in this new holistic view of the child, and this led me to write an article which was published in 2006 entitled, ‘Every Child Matters and children’s spiritual rights: does the new holistic approach to children’s care address children’s spiritual well-being?’.

This article was originally a keynote talk at the 2016 International Conference on Children’s Spirituality with the theme Spirituality and the whole child: interdisciplinary approaches, and this provided the opportunity both to see where we are now with integrated working for children and young people more generally, and to focus our attention on interdisciplinary approaches to children’s spirituality and the whole child in particular. The article begins by summarising some of the current thinking spirituality, the whole child and interdisciplinary working. The article then goes on to consider a long-standing concern of mine, and one which was highlighted in my 2006 article, which is what we intend to mean – collectively, as academics and professional practitioners concerned with children’s (and adults’) spirituality – when we use the term ‘spirituality’ in the professional context. In my view, it is time to stop stating that spirituality is hard to define, and come to an agreement about what we mean when we use it. Interdisciplinary approaches to children’s (and adults’) spirituality, and holistic approaches to the child (and adult), will not be successful unless there is a clear, shared agreement about what we mean, and the article ends with suggestions for ways forward.     

Social experience drives the development of holistic face processing in paper wasps

Animal Cognition - Most recognition is based on identifying features, but specialization for face recognition in some taxa relies on a different mechanism, termed ‘holistic processing’...     

Class Dismissed: Putting Social Class on the Critical Psychological Agenda

Despite persuasive arguments pertaining to the importance of social class in the shaping of human life, this has and continues to be neglected within psychological research. Using primarily a UK focus, we begin by outlining some of the ways in which ‘mainstream’ psychology typically conceptualises class (e.g. socio‐economic status) and argue that such an approach has a number of detrimental implications, for example, neglecting structural inequalities and oppression and ‘othering’ the working class. We then present a selection of ‘critical’ and feminist‐informed research on social class which, we argue, offers a more holistic and sophisticated understanding of class and, in particular, draws attention to the complexities involved in how people experience, understand and construct class, classed identities and class transitions. Further, such work provides insight into the many ways in which people reproduce, re‐work and resist classed discourse in everyday contexts such as the home, work place and beyond. However, we acknowledge the need for investigation into how those with more economic power justify class privilege and discursively protect and maintain their status.     

Recalling courage: An initial test of a brief writing intervention to activate a ‘courageous mindset’ and courageous behavior

ABSTRACT

Though theoretical models propose that courage can be ‘activated,’ little experimental work exists to support this idea. The current study examines a writing intervention that asks individuals to reflect on experiences in which they faced their fears (thus demonstrating courage) to determine if such reflection would promote more approach-oriented cognition (Study 1) and behavioral intentions (Study 2). As expected, when asked to decide if they could/would engage in various approach behaviors related to their fear, participants in the courage condition chose ‘yes’ more often and were comparatively faster to choose ‘yes’ and slower to choose ‘no.’ Furthermore, participants in the courage condition demonstrated greater intentions of approach behavior toward feared situations in the laboratory. These results, though small in effect, suggest that the writing intervention can activate a ‘courageous mindset’ and can promote more courageous behavioral intentions.     

The psychology of face construction: Giving evolution a helping hand

Face construction by selecting individual facial features rarely produces recognisable images. We have been developing a system called EvoFIT that works by the repeated selection and breeding of complete faces. Here, we explored two techniques. The first blurred the external parts of the face, to help users focus on the important central facial region. The second, manipulated an evolved face using psychologically‐useful ‘holistic’ scales: age, masculinity, honesty, etc. Using face construction procedures that mirrored police work, a large benefit emerged for the holistic scales; the benefit of blurring accumulated over the construction process. Performance was best using both techniques: EvoFITs were correctly named 24.5% on average compared to 4.2% for faces constructed using a typical ‘feature’ system. It is now possible, therefore, to evolve a fairly recognisable composite from a 2 day memory of a face, the norm for real witnesses. A plausible model to account for the findings is introduced. Copyright © 2010 John Wiley & Sons, Ltd.     

Yu in the Xunzi: toward a precise understanding

An ongoing dialogue in Xunzi scholarship addresses the role of yu (欲), often rendered as ‘desire,’ in motivation, but little has been said about what yu actually is, or whether the translation of ‘desire’ accurately reflects Xunzi’s use of the term. Employing textual analysis alongside research in cognitive science, most notably work on the so-called ‘wanting-liking’ distinction, I work toward a more precise understanding of Xunzi’s notion of yu and its functions. I suggest that yu be construed as a kind of desire with an emphasis on ‘wanting’ that, while motivational, differs from broader, less precise notions of desire, and that this feature constitutes a distinctive aspect of Xunzi’s philosophy of psychology. In so doing, I propose a particular methodological approach for the interpretation of classical Chinese philosophy: when interpreting concepts that are subjects of empirical inquiry, empirical findings should lead us to favor some interpretations over others.     

‘Thank God We Are in Syria!’ Modernization,Interfaith Relations and Women’s Rights in Syria Before the ‘Arab Spring’ (2000–2010)

The status of women is generally considered a measure of ‘modernity’ and it has often been exploited by the West to highlight the ‘backwardness’ of non-Western countries and to justify colonialism and ‘civilization’ endeavours. The question of women’s rights and its connection to ‘modernity’, however, is not simple. This article considers the example of Syria immediately before the revolts of 2011, and highlights that the government’s approach to the issue of women’s rights appears to have been inspired by a peculiar idea of ‘modernity’ that is not in line with the Western mainstream view, because it is not based on the centrality of the individual and does not include a view of secularization that underestimates the social and political importance of religious beliefs. Reflections on the peculiarities of the Syrian approach may help avoid simplifications and – more generally – may help us reflect on the premise of the mainstream Western approach to the issue in countries considered as ‘other’.     

A supported routines approach to active treatment for enhancing independence,competence and self-worth

The traditionally accepted approach to treatment in residential facilities for adults with mental retardation is examined in terms of its impact on the lives of the intended recipients and its interaction with emerging standards for treatment. It is noted that the primary emphasis in traditional treatment providing services to meet individual needs often results in the preponderance of service being directed toward the acquisition of skills required for later independent living, rather than the immediate facilitation of independence. We offer several reasons why a heavy emphasis on skill building is not only impractical but also inappropriate for meeting the real needs of adults with retardation. We suggest that a functional definition of independence from the individual's perspective would be to have a daily routine that is as free of outside assistance as possible and that is rewarding to the individual. We suggest that many persons with mental retardation already exhibit a sufficient array of behaviors from which appropriate personal routines could emerge. It is argued that functional assessments of the need for new skills should be conducted only from within such routines. We conclude that active treatment provided in this way will improve individual self-worth because its focus is on producing immediate competence and independence, rather than perpetuating the ‘student’ status of adults in residential facilities. We refer to this as a ‘supported routines’ approach. The implementation of this approach within the current standards for ‘active treatment’ is discussed, as well as the individual's right to be supported in this way.     

The Holistic Health Movement

This article provides a conceptual framework for understanding the holistic health field so counselors may consider its implications in addressing a new service area. Counselors can also use the framework as a model for their own self-development. Gross contrasts holistic health with traditional approaches to healing. Holistic health has unique emphases on ‘'positive wellness,’ environmental concerns, self-responsibility, and such practices as meditation, fitness, nourishment, vitality, and spirituality.     

JUST WHAT IS VAGUENESS?

We argue that standard definitions of ‘vagueness’ prejudice the question of how best to deal with the phenomenon of vagueness. In particular, the usual understanding of ‘vagueness’ in terms of borderline cases, where the latter are thought of as truth‐value gaps, begs the question against the subvaluational approach. According to this latter approach, borderline cases are inconsistent (i.e., glutty not gappy). We suggest that a definition of ‘vagueness’ should be general enough to accommodate any genuine contender in the debate over how to best deal with the sorites paradox. Moreover, a definition of ‘vagueness’ must be able to accommodate the variety of forms sorites arguments can take. These include numerical, total‐ordered sorites arguments, discrete versions, continuous versions, as well as others without any obvious metric structure at all. After considering the shortcomings of various definitions of ‘vagueness’, we propose a very general non‐question‐begging definition.