How do spatial representations enhance cognitive numerical processing?

Several philosophical theories attempt to explain how actions performed in the world enhance cognitive processing: internalism, active externalism, and cognitive integration. The aim of this paper is to examine whether the use of spatial representations in arithmetic can shed light on this debate. Relying on philosophical analysis, on a discussion of empirical work in the cognitive neuroscience of number, and on a historical case study, I will show that spatial representations of number indicate an integration between internal and external cognitive processes.     

Spatial orienting in the visual field: a unified perceptual space?

Visual attention can be oriented toward a spatial location in the visual field exogenously by an abrupt onset of a peripheral cue. In a series of behavioral studies on exogenous orienting of attention with a double-cue paradigm, we demonstrated a functional subdivision of perceptual space in the visual field. Specifically, inhibition of return (IOR) is much stronger at periphery relative to perifoveal visual field up to approximately 15° eccentricity, suggesting two dissociable functional areas in the visual field. To further investigate the generality of this functional subdivision of the visual field, we measured IOR effects with another single-cue paradigm and applied a very short cue-target interval that was typically anticipated not to observe any inhibitory effect at all. Consistent with this expectation, no IOR effects at the eccentricities up to 15° were observed. However, significant IOR effects beyond 15° eccentricities were consistently demonstrated. These results not only revealed an early onset of IOR for more peripheral stimuli, but also confirmed that the perceptual space in the visual field is not homogeneous but underlies a functional subdivision with a border of ca. 15° eccentricity.     

The dynamics of ethnic discrimination,identities and outgroup attitudes: A pre–post longitudinal study of ethnic migrants

This longitudinal study among ethnic migrants from Russia to Finland (N = 127) examined the relationships between anticipated and perceived discrimination, ethnic and national identities, and outgroup attitudes towards the national majority group. The study included one pre‐migration and two post‐migration assessments. First, associations between the variables studied were tested using a conventional autoregressive sample‐level modelling approach. Second, individual trajectories and the associations between the individual‐level changes in the variables included in the models were tested. Although there were no sample‐level effects over time, there were significant relationships between changes in discrimination and changes in identification and outgroup attitudes at the individual level. The results indicated that changes in perceived discrimination were not reflected in increased ethnic identification. However, participants who perceived higher levels of discrimination after migration than they anticipated before migration were, in the post‐migration stage, more likely to disidentify from and to increasingly show negative attitudes towards the national majority group. The study complements previous research by examining the identity and attitudinal reactions to perceived ethnic discrimination starting from the pre‐migration stage and highlights the value of incorporating both group and individual perspectives to the research on perceived discrimination. Copyright © 2012 John Wiley & Sons, Ltd.     

‘Just leave it blank’ non-religious children and their negotiation of prayer in school

ABSTRACT

This article examines how non-religious children experience acts of collective worship and prayer in primary school settings and analyses how they negotiate religion and their non-religious identities in these events. Drawing on ethnographic fieldwork examining non-religious childhoods and collective worship in three English primary schools, the authors explore how non-religious children demonstrate their agency when confronted with particular boundaries and concepts related to religion and non-religion in school contexts. Attending to the experiences, perspectives, and practices of non-religious children adds to our understanding of the varieties of non-religion, which has to date largely focused on elite, adult populations. Focusing on non-religious children’s experiences of prayer reveals how these children did not experience tensions between praying to God and their non-religious identities and articulated their own interpretations of these practices, deepening understanding of the lived realities of non-religious cultures and identities.