On a neglected variable in theories of pictorial perception: Truncation of the visual field

Theoretical analyses of pictorial perception have concentrated on the consequences of conflicting flatness and depth information in pictures, but have failed to consider the perceptual effects of the truncation of the visual field attendant on any pictorial display. The importance of this variable both for methods of testing pictorial information and for theory building was demonstrated. Under four different viewing conditions, adults were asked to scale the size and distance of five isoceles triangles at five different distances. The four conditions were unobstructed static monocular view, peephole view, view through a rectangular frame, and view of all the stimuli photographed in a slide. The slopes of the peephole, truncation, and slide conditions’ scaling functions were all significantly smaller than the slope of the untruncated Monocular condition, and the Y-intercepts were all greater. A decrease in over-constancy in the size functions indicated a similar effect for all three truncated conditions. Results are interpreted as supporting the hypothesis that truncation of the visual field, both in pictures and in peephole views of the real world, causes a frontal shift in the localization of the visible field, with a resultant compression of perceived size and distance.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Surface tilt (the direction of slant): A neglected psychophysical variable

Surface slant (the angle between the line of sight and the surface normal) is an important psychophysical variable. However, slant angle captures only one of the two degrees of freedom of surface orientation, the other being thedirection of slant. Slant direction, measured in the image plane, coincides with the direction of the gradient of distance from viewer to surface and, equivalently, with the direction the surface normal would point if projected onto the image plane. Since slant direction may be quantified by the tilt of the projected normal (which ranges over 360 deg in the frontal plane), it is referred to here assurface tilt. (Note that slant angle is measured perpendicular to the image plane, whereas tilt angle is measured in the image plane.) Compared with slant angle’s popularity as a psychophysical variable, the attention paid to surface tilt seems undeservedly scant. Experiments that demonstrate a technique for measuring apparent surface tilt are reported. The experimental stimuli were oblique crosses and parallelograms, which suggest oriented planes in 3-D. The apparent tilt of the plane might be probed by orienting a needle in 3-D so as to appear normal, projecting the normal onto the image plane, and measuring its direction (e.g., relative to the horizontal). It is shown to be preferable, however, to merely rotate a line segment in 2-D, superimposed on the display, until it appears normal to the perceived surface. The apparent surface tilt recorded in these experiments corresponded closely to that predicted by assuming the 3-D configurations consist of equal-length lines and perpendicular intersections.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

Religious Activities, Religious Orientation, and Aggressive Behavior

Theorists and clinicians have long believed that religious practice may reduce aggression and other destructive behaviors. To date, most evidence for a relationship between religiosity and aggression comes from nonexperimental studies. The purpose of this exploratory study was twofold. First, to examine experimentally whether two religious practices reduce aggressive behavior; second, to determine if specific aspects of religious orientation and spiritual transcendence are related to level of aggression, expressed under controlled laboratory conditions. Sixty-two participants assigned to one of three experimental groups (memorize Bible passages, prayer/meditation, or control group) completed a laboratory task of aggression. Participants also completed religious and spirituality instruments, along with self-ratings of aggressive disposition. Results indicated that neither memorization of biblical passages nor meditation reduced aggression. Intrinsic-oriented religiosity participants self-reported lower aggression than extrinsic-oriented participants, but no differences were found on the laboratory task of aggression. Spiritual transcendence showed no behavioral aggression differences .     

Religious Experience,Religious Worldviews,and Near-Death Studies

The tense relation prevailing between representatives of conservative religion and other near-death researchers may be illumined by a look at the different functions religion has fulfilled in the past. Religion may be seen as centering on the meaningfulness of the world, on spiritual experience, or on salvation. In this essay, I sketch the place of these themes in the Great Religions. These themes have inherent mutual tensions that in the case of Christianity cannot necessarily be settled by appeal to the Bible, because different Christian groups have somewhat differing views of the source of authority. Furthermore, the Bible's authority is challenged by the results of modern scholarship. In light of these reflections, I see Michael Sabom's Light & Death (1998) as showing valuable data and insights but failing to respond to significant challenges.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Learning,cognition and ideology

Abstract

Invited to give the 2000 Rick Turner Memorial Lecture, I pondered the following question: What explains the fact that the sincere thought of a brilliant and heroic person such as Turner can appear preposterous to me, if bad faith or scholarly ignorance on one side or the other are ruled out, as they should be in this case? I address this question by considering what ‘ideologies’ are from the perspective of cognitive learning theory. I describe the dynamics by which pressures for social coordination cause brains to implement alternative natural soft-wares for performing inferences in complex domains of association and inference. I conclude by noting that this need not imply normative relativism, since the relative justifications for conclusions produced by different softwares can still be debated. My aim is thus not to contest Turner’s ideology or political views, but to partially explain how learning produces differences that transcend factual disagreements and even ethical ones.     

Personality, ideology, prejudice, and politics: a dual-process motivational model

Early theorists assumed that sociopolitical or ideological attitudes were organized along a single left-right dimension and directly expressed a basic personality dimension. Empirical findings, however, did not support this and suggested that there seem to be 2 distinct ideological attitude dimensions, best captured by the constructs of right-wing authoritarianism and social dominance orientation, which express 2 distinct sets of motivational goals or values. We outline a dual-process motivational (DPM) model of how these 2 dimensions originate from particular personality dispositions and socialized worldview beliefs and how and why their different underlying motivational goals or values generate their wide-ranging effects on social outcomes, such as prejudice and politics. We then review new research bearing on the model and conclude by noting promising directions for future research.     

Religious Beliefs,Religious Contexts,and Perceived Interactions with Ex-Offenders

Religious institutions can provide a means of support and resources for many people, particularly, individuals who have criminal histories, specifically parolees, sex offenders, and insanity acquittees. When these individuals are released into the community, they often face difficulties in acquiring shelter, work, and social support. Out of their own volition or as a result of faith-based prison programs, they might turn to religious institutions for help reintegrating into the community. However, whether congregation members are more or less accepting of these individuals is unaddressed in the current literature. Two studies assess the relationship between religious beliefs, religious contexts, legal attitudes, and perceived social interactions with parolees, sex offenders, and insanity acquittees. Results suggest that religious beliefs, legal attitudes, and religious contexts play an important role in individuals’ perceived interactions with these individuals. Religious contexts, specifically, might facilitate more positive social interactions with parolees. Implications are discussed.     

Objective measurement of the independent variable: A neglected methodological aspect in community-based behavioral research

The importance of adequately measuring independent as well as dependent variables in studies evaluating therapeutic services provided to antisocial children is indicated. Data were obtained from a study in which 139 antisocial children were stratified according to age and then randomly placed into 14 groups. The children were randomly assigned to either of 2 treatment strategies or to a control treatment strategy. The effect of the treatments was evaluated by 2 pre-post selfrating scales, by a prepost inventory completed by therapists, and by behavioral observations of both children and their therapists. Measurements of the children's and therapists' behaviors were secured at each weekly 2-hr, meeting for approximately 30 weeks. Very few significant differences occurred between the treatment and control groups on the dependent variables. The findings indicated that independent checks are necessary to insure that therapeutic strategies are actually being implemented, thus providing for an adequate test of their effects on the dependent variables.     

Religious Belonging,Religious Agency,and Women's Autonomy in Mozambique

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision‐making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated with different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross‐national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.     

Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

Parental Divorce,Parental Religious Characteristics,and Religious Outcomes in Adulthood

Parental divorce has been linked to religious outcomes in adulthood. Previous research, however, has not adequately accounted for parental religious characteristics, which may render the association spurious and/or moderate the relationship. Many studies also do not consider subsequent family context, namely, whether one's custodial parent remarries. Using pooled data from three waves of the General Social Survey, we examine the nature of the relationships among parental divorce, subsequent family structure, and religiosity in adulthood. Growing up in a single‐parent family—but not a stepparent family—is positively associated with religious disaffiliation and religious switching and negatively associated with regular religious service attendance. Accounting for parental religious characteristics, however, explains sizable proportions of these relationships. In fact, after accounting for parental religious affiliation and service attendance, growing up with a single parent does not have a significant effect on religious service attendance. Parental religiosity also moderates the relationship between growing up with a single parent and religious service attendance: being raised in a single‐parent home does have a negative effect on religious service attendance among adults who had two religiously involved parents. There is modest evidence of this moderating relationship for other religious outcomes. Implications of these findings are discussed.