Sport-Specific Practice and the Development of Expert Decision-Making in Team Ball Sports

The role of sport-specific practice in the development of decision-making expertise in the sports of field hockey, netball, and basketball was examined. Fifteen expert decision-makers and 13 experienced non-expert athletes provided detailed information about the quantity and type of sport-specific and other related practice activities they had undertaken throughout their careers. Experts accumulated more hours of sport-specific practice from the age of 12 years onwards than did non-experts, spending on average some 13 years and 4,000 hours on concentrated sport-specific practice before reaching international standard. A significant negative correlation existed between the number of additional activities undertaken and the hours of sport-specific training required before attaining expertise, suggesting a functional role for activities other than sport-specific training in the development of expert decision-making.     

Guest Editorial

Explores the impact of expert witnessing on the integrity of forensic scientific information. Complaints on the behavior of expert witnesses; Factors stimulating the susceptibility of experts to abandon their scientific integrity; Implications of the reliance of expert witnesses on ethics codes.     

Institutional Constraints on the Ethics of Expert Testimony

We examined the dilemmas posed by the involvement of expert witnesses in court cases and the institutional constraints on the ethics of expert testimony. The causes for the incorporation of bad science into legal decisions, potential solutions to this dilemma, and the limitations of these solutions are considered. We concluded that law, science, and experts must respond to the problems posed by expert witnessing.     

Congruence Between Near-Death and Mystical Experience

Near-death experiences, altered states during a brush with death, may include mystical features like a sense of sacredness and divine union, timelessness/spacelessness, positive mood, noetic quality, and ineffability. We quantified mystical elements in near-death experience by comparing responses on the Mysticism Scale of 292 near-death experiencers and 34 persons who had come close to death without near-death experiences. Two thirds of near-death experiencers reported mystical experiences during their brush with death, compared to none of the comparison survivors. Near-death experiencers scored higher on the Mysticism Scale than did nonexperiencers; they endorsed noetic quality, positive affect, and unity most often and ego loss, timelessness/spacelessness, and ineffability least often. Depth of near-death experience was correlated highly with scores on the Mysticism Scale, but factor analysis of features during the brush with death yielded two distinct factors representing mystical and near-death elements, suggesting that near-death experiences have commonalities with, but can be differentiated from, mystical experience.     

Influence of scale and orientation on the visual perception of natural scenes

It is well known that the distribution of spatial content with respect to spatial scale in real-world scenes falls in accordance with a 1/ f α relation. Equally well known is the tendency for an orientation bias in scene content with the predominant bias in content at the horizontal and vertical orientations. This has led to the suggestion of a relationship in which the mechanisms of the human visual system are optimized for processing such regularities. Here we review current literature concerning the measurement of these regularities (via Fourier analysis) of natural scenes in the context of other work that has psychophysically assessed the extent to which visual perception exploits such regularities of spatial content. In addition, 2 psychophysical experiments are presented that extend this literature and argue for the importance of these regularities in perceiving orientation in real-world visual stimuli.     

Post-Secularity and Religion in Britain: An Empirical Assessment

Abstract

In the almost half-century since Bryan Wilson published Religion in Secular Society, the secularisation paradigm has gone from take-for-granted orthodoxy to passé intellectual dead-end. It is now common to talk of post-secular Europe and de-secularisation. This article presents a very large body of data to demonstrate that despite the change in intellectual fashion, secularisation continues apace in Britain. Religion has become more contentious; it has not become more popular.     

Religion and Helping Charitable Causes

Two studies assessed the relationship between religiousness and various measures of self-reported helping behavior, as well as actual volunteering for charitable causes. Results indicated that, although religious students in this study (as measured by a Christian Orthodoxy scale) indicated that they were more likely to volunteer to help in religion-related contexts, they did not report being, nor were they actually, more likely than less religious individuals to volunteer to help (nonreligious) charitable groups. Consistent with past research, however, those with an intrinsic religious orientation did volunteer to help charitable groups more than did those with an extrinsic religious orientation.     

Locus of Control and Attitudes Toward Work and Retirement

Fifty-three older workers (M = 57.2) enrolled in a preretirement training program were administered a battery of measures designed to further evaluate the role that locus of control plays in determining attitudes toward work and retirement. Results suggested that perceived control related to work commitment. The extent of the relationship between perceived control and attitudes toward retirement, however, was mediated by sex, level of education, and self-rated health. Consistent with previous research, perceived control related to measures of adjustment.     

What is the ethical in fear and trembling?

James Bogen misinterprets what Kierkegaard (or more accurately, Johannes de Silentio) meant by the ethical in Fear and Trembling (see Inquiry, 5 [1962], pp. 305–17). Kierkegaard did not intend to depict morality as a system of duties where moral duties derive from the particular position(s) one holds in society. Kierkegaard thought that moral duties were based on universal principles that were divine commands. Although Kierkegaard thought that it was necessary for an action to be moral that it be done in accord with such universal principles, he did not think that this was sufficient. In order to be a moral action, the action must be done not only in accord with certain universal principles but in a certain way. Kierkegaard notes the appropriate way by saying the agent must reveal himself in his action. Thus revelation by the agent and acting in accordance with certain principles are jointly sufficient and singly necessary conditions for an action to be moral.     

the "death row community": a community psychology perspective

The extant literature on the death row process and its relationship to inmate execution is limited. One way to interpret the association is to examine those groups constituting the death row community. In this study, we argue for the existence of an execution community composed of several related membership groups: the prisoner awaiting death, the inmate's family, the correctional personnel working the unit, and the victim and the victim's loved ones. In order to assess whether, and to what extent, a death row community in fact exists, we rely on several principles found in community psychology. By grafting a "sense of community" model onto the behavior of those membership groups identified, we demonstrate how the death row community phenomenon cohesively operates. We conclude by tentatively exploring the implications of our analysis for purposes of future research on the execution experience and life on death row.