Perception of coherent motion in random dot displays by pigeons and humans

Pigeons and humans were required to discriminate coherent from random motion in dynamic random dot displays. Coherence and velocity thresholds were determined for both species, and both thresholds were found to be substantially higher for pigeons than for humans. The results are discussed with reference to differences in motion processing in mammals and birds. It is suggested that the inferior motion sensitivity of pigeons can be attributed to poorer spatiotemporal motion integration.     

Spiritual Practice,Health Promotion,and the Elusive Soul: Perspectives from Public Health

Spirituality and religion are topics of increasing interest in U.S. society and popular culture as well for many health professions, including medicine, psychology, and public health. This article comments on Mark Graves’ (2008) synthesis of science and spirituality/religion, Mind, Brain, and the Elusive Soul from the perspective of a public health professional. I briefly review the sources, extent, and conceptual approaches of emerging scientific and health interest in spirituality/religion. Spiritual practices are identified as phenomena of central interest. Major concepts of Graves’ synthesis are reviewed, and the soul’s relevance to spiritual growth, popular culture, and scientific application is discussed. Several questions are posed as a stimulus to further extension and refinement of Graves’ synthesis.     

The benefit of interleaved mathematics practice is not limited to superficially similar kinds of problems

Most mathematics assignments consist of a group of problems requiring the same strategy. For example, a lesson on the quadratic formula is typically followed by a block of problems requiring students to use that formula, which means that students know the appropriate strategy before they read each problem. In an alternative approach, different kinds of problems appear in an interleaved order, which requires students to choose the strategy on the basis of the problem itself. In the classroom-based experiment reported here, grade 7 students (n = 140) received blocked or interleaved practice over a nine-week period, followed two weeks later by an unannounced test. The mean test scores were greater for material learned by interleaved practice rather than by blocked practice (72 % vs. 38 %, d = 1.05). This interleaving effect was observed even though the different kinds of problems were superficially dissimilar from each other, whereas previous interleaved mathematics studies had required students to learn nearly identical kinds of problems. We conclude that interleaving improves mathematics learning not only by improving discrimination between different kinds of problems, but also by strengthening the association between each kind of problem and its corresponding strategy.     

Combining Indian and Western Spiritual Psychology: Applications to Health and Social Renewal

We introduce the topic of Indian/US collaboration in studying religion and spirituality (R/S), providing both historical and philosophical context. A fully in-depth and comprehensive study of R/S will require taking into account three potential types and sources of knowledge: (1) theoretically and intellectually oriented knowledge as exemplified by William James; (2) empirically oriented knowledge as exemplified by Gordon Allport; and (3) experience- and realization-derived knowledge based on reports from eminent spiritual figures. We sketch the distinct but mutually informative challenges of clinical and epistemic integration. We suggest several topics for future collaboration, arguing that the most comprehensive study of R/S will require combining the western attention to empirical knowledge with the Indian psychology movement’s attention to realization-derived knowledge. Suggested topics include processes of learning from spiritual exemplars and teachers; health effects from engagement in Hindu or other Indian religious practice; psychological and health effects of specific spiritual practices; the importance and influence of the focus used in meditation; the effects of japam, Ramnam, or similar repeated short prayers; how diverse spiritual practices affect mindfulness; and the nature and means of fostering skills for living in a religiously plural society.     

Indian Spirituality: How Relevant is Pargament’s Framework?

The psychology of religion and spirituality is a topic of increasing interest in India as well as in the West. An internationally influential framework for defining religion and spirituality has been developed by US psychologist Kenneth Pargament, who conceptualizes spirituality and religion as search processes related to sacred realities. Pargament’s framework has been found to resonate across multiple cultures and has guided and informed empirical research in Jewish, Christian, and Muslim populations. The present paper argues that Pargament’s framework can also coherently resonate with Hinduism and other indigenous Indian religious beliefs and practices. We conclude that future studies of religion and spirituality in Indian contexts may benefit by framing their investigations with reference to Pargament’s approach. Such framing need not be uncritical and would help bring Indian psychology of spirituality/religion in closer contact with psychology of spirituality/religion in other parts of the world, benefiting both India and the worldwide psychology of religion and spirituality.     

Eknath Easwaran’s Mantram and Passage Meditation as Applied Indian Psychology: Psycho-Spiritual and Health Effects

We review the life and legacy of Eknath Easwaran (1910–1999) from the perspective of modern and Indian Psychology. A Kerala-born professor of English literature, Easwaran in 1959 travelled to the USA where he taught a system of eight spiritual practices known as passage meditation (PM). Its characteristic features include its meditative focus on memorized inspirational passages and using mantram repetition as a primarily “portable” practice throughout the day. The PM method is distinctive in emphasizing the principle, otherwise neglected in the modern psychology of meditation, that “we become what we meditate on”—a principle that possesses a basis in traditional Indian sources that include the Vedas, Puranas, Adi ?a?kara, and Ramakrishna Paramahamsa. Two major programs of empirical research have evaluated Easwaran’s practices, each publishing multiple randomized controlled trials. We summarize findings from (i) studies of the full PM program, and (ii) studies of the Mantram Repetition Program (MRP), based on three of the eight PM points. Randomized evidence links each program to reduced stress, improved mental health, improved mindfulness, and increases in various spiritual measures. We describe ways that PM/MRP empirical research has reflected Indian Psychology perspectives, and suggest that Easwaran’s legacy enriches Indian Psychology with added value in at least three ways: emphasizing the importance of the choice of meditative focus, offering universally framed support for devotional (bhakti) orientations to spirituality, and supplying tools for improving how spiritual diversity is addressed in modern institutions such as health care, schools, and other organizations.     

Observing behavior and atypically restricted stimulus control

Restricted stimulus control refers to discrimination learning with atypical limitations in the range of controlling stimuli or stimulus features. In the study reported here, 4 normally capable individuals and 10 individuals with intellectual disabilities (ID) performed two-sample delayed matching to sample. Sample-stimulus observing was recorded with an eye-tracking apparatus. High accuracy scores indicated stimulus control by both sample stimuli for the 4 nondisabled participants and 4 participants with ID, and eye tracking data showed reliable observing of all stimuli. Intermediate accuracy scores indicated restricted stimulus control for the remaining 6 participants. Their eye-tracking data showed that errors were related to failures to observe sample stimuli and relatively brief observing durations. Five of these participants were then given interventions designed to improve observing behavior. For 4 participants, the interventions resulted initially in elimination of observing failures, increased observing durations, and increased accuracy. For 2 of these participants, contingencies sufficient to maintain adequate observing were not always sufficient to maintain high accuracy; subsequent procedure modifications restored it, however. For the 5th participant, initial improvements in observing were not accompanied by improved accuracy, an apparent instance of observing without attending; accuracy improved only after an additional intervention that imposed contingencies on observing behavior. Thus, interventions that control observing behavior seem necessary but may not always be sufficient for the remediation of restricted stimulus control.     

Evaluating the Safety and Effectiveness of the Weighted Blanket With Adults During an Inpatient Mental Health Hospitalization

The weighted blanket (WB) is a modality used to self-comfort, rest, sleep, and decrease anxiety. This exploratory, pilot study investigates the safety and effectiveness of the standardized use of the 30-pound WB with 30 adults during an acute inpatient mental health hospitalization. Safety measures include blood pressure, pulse rate, and pulse oximetry monitoring, with and without the 30-pound WB. The State Trait Anxiety Inventory-10 (STAI-10), a self-rating 0–10 anxiety scale, and electrodermal activity (EDA) readings measure effectiveness for anxiety reduction. No statistical differences in vital signs indicate WB safety. The STAI-10 and self-ratings indicate 60% had a significant reduction in anxiety using the WB. EDA readings were inconclusive.     

Discrepant Data and Improbable Results: An Examination of Vohs,Mead, and Goode (2006)

A highly cited article by Vohs, Mead, and Goode (2006) reported several experiments in which an incidental reminder of money produced large effects on subsequent behaviors unrelated to money. We attempted 2 high-powered direct replications of the first experiment, which found that money-primed subjects worked on a puzzle nearly twice as long as controls before quitting. The replication studies showed no evidence of money priming. Moreover, 25% of the subjects in our studies solved the puzzle correctly or incorrectly, whereas none reportedly did so in the original study. We also list anomalies in the reported results of the original study.