CROWDING,TASK PERFORMANCE,AND COMMUNICATIVE INTERACTION IN YOUTH AND OLD AGE

Following Altman's privacy regulation model, this research was based on the assumption that the relationship between achieved and desired levels of privacy is a major determinant of the experience of crowding in small groups. Further, on the basis of evidence that advancing age is associated with a chronic lack of communicative interaction, it was assumed that the achieved level of privacy among elderly persons generally is greater than that experienced by young adults. Given these assumptions, it was predicted that the crowding threshold of young adults would be significantly lower than that of older persons. To test this hypothesis, the research varied conversation distance (close, far) and density (small room, large room) and assessed the quality of communicative interaction and task performance among small groups of college-age females and retired women over 60 years of age. Results showed that task performance among younger subjects deteriorated in close interaction conditions, whereas the performance of older subjects was improved by spatial intrusion. Further, older subjects exhibited positive communication behaviors in response to close conversation, high-density conditions, while younger subjects responded either with negative communication behaviors or were unaffected by spatial restriction. Finally, the research confirmed previous findings that conversation distance is a more important determinant of the experience of crowding in small groups than physical density. The significance of the results for Altman's privacy regulation model and their implications for the study of human communication behaviors were discussed.     

Rawlsian Civic Education: Political not Minimal

abstract In Political Liberalism and later work John Rawls has recast his theory of justice as fairness in political terms. In order to illustrate the advantages of a liberal political approach to justice over liberal non‐political ones, Rawls discusses what kind of education might be required for future citizens of pluralistic and democratic societies. He advocates a rather minimal conception of civic education that he claims to derive from political liberalism. One group of authors has sided with Rawls’ political perspective and educational proposal, holding that a political approach and educational requirements that are not too demanding would have the advantage of being acceptable to a wide range of citizens with different religious, moral and philosophical perspectives. A second group of authors have criticized Rawls’ educational recommendations, holding that the production of a just society composed of reasonable citizens requires a more demanding civic education and, hence, that the political approach is not viable. The present paper argues that both groups are only partially right, and that there is a third way to understand civic education in Rawlsian terms, a way that is political but not minimal.     

A longitudinal study of pain sensitivity and blood pressure in adolescent boys: results from a 5-year follow-up.

A growing literature has observed a significant reduction in pain sensitivity among hypertensive animals and humans. It is uncertain whether a reduced sensitivity to pain can be observed in nonnotensive individuals who go on to develop high blood pressure. Blood pressure (BP) was reassessed in one hundred fifteen 19-year-old boys initially tested at age 14, when they were also presented with a pain stimulus (mechanical finger pressure). Hierarchical regression analyses indicated that information regarding pain tolerance improved prediction of changes in systolic and diastolic blood pressure beyond that afforded by differences in BP at age 14, parental history of hypertension, and body mass index. These analyses suggest that pain sensitivity may be associated with physiological processes involved in the development of sustained high blood pressure.     

Environmental Modesty

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.