Form-Specific Visual Priming in the Left and Right Hemispheres

Word fragment completion performance was examined for items that were presented in the same or different letter case at study and test. During the study phase words and nonwords were presented at central fixation, then during the test phase a divided visual field technique was used in which word fragments were presented briefly to the right hemisphere (left visual field) or the left hemisphere (right visual field). Previous research using the word stem completion task indicated that only the right hemisphere was sensitive to case changes in words from study to test. In contrast, the current results indicate that in the fragment completion task the priming effects for the test items presented to either hemisphere were greater when the fragments were in the same compared to different letter case at study and test. These results indicate that both hemispheres are capable of supporting form-specific visual implicit memory.     

Effect of temporal locus of a recitation attempt on learning and retention

In three experiments, analyses of individual-subject data show that temporal point of interruption for a practice recitation of a serial list affected neither the ultimate amount of time needed to master that list nor the amount of time needed for remastery 24 h later. Learning and relearning were by the unpaced whole-presentation method, with scheduled test interruptions at different stages of original learning.     

Christianity and Eudaimonia,Luck and Eudaimonism

I argue that Christians have at least two reasons to reject eudaimonism, interpreted as the view that attaining eudaimonia—or happiness—is what fulfills the moral life. First, I contend Christian conceptions of eudaimonia should encompass more than realized moral excellence and its requirements. Second, I claim Christians should construe the love at the heart of their moral life as fully realizable even if it is not evidently reciprocated. Both affirmations contradict eudaimonism by implying that eudaimonia depends on more than fulfilling the moral life—the former by rendering eudaimonia more subject to luck than eudaimonists can allow, the latter by depicting the moral life as less subject to luck than eudaimonists can accept. These affirmations also enable Christians to regard God’s love integral to eudaimonia apart from its role in realizing moral excellence and to deny all inability to attain eudaimonia manifests moral failure.