CHILDREN'S PERCEPTIONS OF CHANGES IN SIZE OF TELEVISED IMAGES

Using a Piagétan perspective, this study investigated the ways in which elementary school children perceive changes in the size of a televised image (in this case, a candy bar). The findings suggest that younger children perceive changes in image size from a medium shot to a close-up as changes in the object itself. Children's responses to changes in the televised image parallel their responses to traditional conservation tasks, but conservation of televised images occurs at a later age. In addition, children appear to use different cognitive skills to interpret how a zoom or a cut transforms the size of a televised image. When a zoom is used, children more readily perceive the object as “growing larger.”     

Auditory and temporal factors in the modality effect

Subjects in five experiments read nine-digit memory lists from a cathode ray tube for immediate recall. Reading aloud always produced a localized and reliable advantage for the last item, compared to reading silently. Two experiments on whispered and mouthed lists, with or without simultaneous broadband noise, falsified expectations derived from the theory of precategorical acoustic storage. Three additional experiments showed no enhancement of recency in the silent conditions when the digits were drawn or spelled gradually on the screen, a result that is inconsistent with the changing-state hypothesis. The classic auditory-visual modality effect is large and reliable, but still poorly understood.     

Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life

In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's use of "national covenant," which despite its temptation to chauvinism Edwards used to undermine national pride. In the conclusion I assess what we can use from Edwards for contemporary Christian understandings of public life.