The functional arrangement of objects biases gaze direction

Psychonomic Bulletin & Review - A growing number of studies suggest that semantic knowledge can influence the control of gaze in scenes. For example, observers are more likely to look toward...     

Compression of environmental representations following interactions with objects

Previous work reveals that interacting with all objects in an environment can compress spatial memory for the entire group of objects. To assess the scope and magnitude of this effect, we tested whether interacting with a subset of objects compresses spatial memory for all objects in an environment. Participants inspected objects in one or two unmarked regions of space, then recalled the distances between pairs of objects from memory. One group of participants picked up objects in both regions, a second group picked up objects in one region and passively viewed objects in the other region, and a third group passively viewed objects in both regions. When participants manually interacted with objects, they recalled shorter object-pair distances throughout the environment. The magnitude of this effect was the same, regardless of whether participants interacted with all objects in the environment or just a subset of them. Together, these findings suggest that interacting with objects can compress environmental representations in memory, even when observers interact with a relatively small subset of objects.     

Maximus the Confessor and the Problem of Participation

In defining the theological problem of participation as the question of how created beings, namely human beings, can participate (μ?θεξι?) in the transcendent Uncreated God towards deification (θ?ωσι?) without a pantheistic blurring of essences, this article examines the Christologically intuitive way in which Maximus the Confessor (580–662) would have responded. Specifically, Maximus’ Cyrilline Chalcednonianism, featuring an unconfused perichoretic union between Christ's two natures in his hypostatic union, serves directly as an apologetic and hermeneutic for humanity's and creation's participation in God. In addition, taking into account the scholarly debate over Maximus’ understanding of the relationship between the Logos and the logoi, it is argued that this indirectly provides a second Christological way forward to resolve the problem at hand, particularly when the two types of logoi (that ‘of being’ and that ‘of virtue’) are correctly distinguished. Insofar as the Logos and the logoi, not to mention the notions of participation and deification, were viewed by Maximus through his Cyrilline Chalcedonian lens, his Cyrilline Chalcednonian Christology was ultimately his answer to the theological problem of participation.     

Slowing Down Time: An Exploration of Personal Life Extension Desirability as it Relates to Religiosity and Specific Religious Beliefs

As medical technology continues increasing the possibility of living a longer life, the public’s valuing of these developments must be considered. This study examines attitudes toward extending the human life span within a student population at a Christian university. Religious factors were hypothesized to affect life extension desirability. Scores on measures of willingness to defer to God’s will, meaning derived from religion, positive afterlife beliefs, and intrinsic religiosity were significantly and inversely related to life extension desirability. Implications of these findings are discussed, including encouraging medical practitioners to respect decision-making processes of religious persons who may find life extension interventions undesirable.     

The pedagogical imperative of values education

Recent research has exposed the potential of quality teaching to exercise a positive influence on student achievement. Extending beyond surface and factual learning, quality teaching has posited conceptions of ‘intellectual depth’, ‘communicative competence’ and ‘self‐reflection’ as being central to effective learning. Implicit in these conceptions are values dimensions reflected in notions of positive relationships, the centrality of student welfare, school coherence, ambience and organisation. The influences of these on student learning, welfare and progress have been observed across public, private and religious sectors, thus confirming earlier studies of similar phenomena in religious schools. Evidence from the Australian Government's Values Education Good Practice Schools Project indicates the benefit to all schools of reflecting on, re‐evaluating and rethinking the implications of values education for curricula, classroom management and school ethos in the interests of student wellbeing and progress. This indicates a pedagogical imperative for values education which extends beyond boundaries of personal or systemic interests and ideologies.