Evaluation of visual display surfaces by real users early in the design stage

Groups of non-computer scientists were tested to evaluate the potential of an as yet non-existent interactive terminal with a screen diagonal of one meter. A simulated large image terminal provided limited realistic interactions using software developed to give close proximity to the predicted visual effect. Subjective responses from 101 subjects were elicited from a questionnaire designed to evaluate specific aspects of the “terminal” in use. From this data, two types of screen (lenticular and plain) and two types of interaction devices (touch and remote pointer) were analyzed experimentally using a two-way factorial design. Potential end-users provided positive feedback concerning future use of the Large Image Terminal. Building a realistic mock-up revealed screen contaminations which would not have been discovered until a much later stage. Although statistical analysis of screen evaluations was equivocal, the questionnaire was sufficiently penetrating to separate the positive and negative features. This methodology was invaluable in guiding the design process. Copies of the questionnaire may be obtained from the authors at the Heriot-Watt address.     

A neural-network model enabling sensorimotor learning: Application to the control of arm movements and some implications for speech-motor control and stuttering

Summary Low-level motor control is defined as adapting an organism to the unique physical properties of its own limbs. The two-jointed arm serves to exemplify that effective low-level motor control demands a neurally mediated inversion of the dynamics, as well as of the kinematics, of a limb system. Reflex-like processing — that is, feedforword of either actual or predicted proprioceptive signals —is thereby assumed to be the principle of the dynamics control. As regards speech-motor control, the overall tool transformation is assumed to transform the force pattern of the articulatory muscles into speech sounds. Like the arm model, the vocal-tract transformation thus defined is also divided into two parts, namely the transformation relating the muscle forces to the mechanospatial states of the vocal tract (which is analogous to the forward dynamics including natural interarticulatory couplings), and the transformation relating the mechanospatial states to the speech sounds. Low-level speech-motor control, then, needs to invert both transformations, each of which can be learned by means of the self-imitation algorithm. Erroneous learning can fail to decouple interarticulatory coupling and therefore lead to abnormal feedback loops through the reflex-like operating neural network, which in turn can cause stuttering if audiophonatoric coupling is involved in learning.     

Depression and the soul

Clergy are often confronted by challenges in dealing with the depressed congregant. This paper addresses the interface between psychology, psychiatry, and religion in a discussion of two cases. Models are suggested for dealing with the issues raised by the depressed congregant. The paper developed from a symposium on “The Depressed Congregant: Three Pastoral Responses to a Case Vignette” presented at a conference for cleargy onDepression and The Soul, at Temple Sholom in Chicago.     

“We really need to know what pastoral counseling Is”—Reflections for colleagues in other disciplines

This article suggests that pastoral counselors in the field must vigorously engage in the process of self-interpretation to colleagues in allied professions. It accordingly attempts to offer a bilateral approach to such interdisciplinary communication. Part One focuses on the psychology of id, superego and ego as an exegetical principle to describe recent trends in the field. Part Two offers a complementary theological account of pastoral counseling, seen from the inside, focusing on the image of the pastoral counselor as theviator or fellow pilgrim along the way.Chaplain and Lecturer in Religion at Wellesley College for thirteen years     

Respect: Response to shame in health care

Shame is a not uncommon experience of patients in health care settings. Religious assessments often confuse shame with guilt, and therefore respond in ways that may not be appropriate. Illustrated by a case study, this article distinguishes shame from guilt and examines systemic considerations. Then shame is explored in relation to traditional, negotiating, and individualistic belief paradigms, looking at epistemology, causality, response to shame, healing models, and tasks. It concludes with a discussion of the idea of respect as foundational for responding to people experiencing shame in health care.     

The interfaith network (UK) and interfaith relations

The InterFaith Network (UK) was formed officially in 1988 as the result of almost two years of negotiations, conversations and preparatory meetings. In the late 1980s there was a feeling in circles working in interfaith affairs that the time might have come for some form of national effort.     

In defense of monotheistic father religion

Many questions are currently being raised, by women especially, regarding the religious, social, and psychological effects of the emphasis on God as father in Western religion. Viewed in the light of key insights from developmental psychoanalysis, patriarchal monotheism does indeed seem to confront us with a dilemma. However, a resolution of this dilemma does not appear to lie in a move toward androgyny or matriarchy. Evaluated from the point of view of its overall capacity to mediate a meaningful, unified, personal religious reality to both sexes, monotheistic father religion is still the preferable ultimate symbolic configuration.     

The role of the church in the community based care of the chronically mentally disabled: Reclaiming an historic ministry

The perplexing circumstance of the chronically mentally disabled in the community poses both a challenging ministry and significant learning opportunity for the church. Historically the church once served as a primary resource in their community life. When care shifted to the hospital in the nineteenth century, chaplains then ministered on behalf of the church. The institutional setting later spawned the clinical training and pastoral care movement, the mental patient an essential teacher and beneficiary. With the locus of care having recently returned to the community, the church can now provide social, pastoral and spiritual resources, collaborate in deinstitutionalization with the mental health delivery system, and return to a ministry of learning with the less resourceful.The Reverend Anderson serves as Chaplain Supervisor, Connecticut Mental Health Center, Box 1842, New Haven, Connecticut 06508, and as a Lecturer in Pastoral Theology at Yale Divinity School. The author wishes to thank Dr. Donald H. Williams and Fr. Henri Nouwen for their advice and encouragement during the preparation of this article.