Why are you looking at me? It’s because I’m talking,but mostly because I’m staring or not doing much

Our attention is particularly driven toward faces, especially the eyes, and there is much debate over the factors that modulate this social attentional orienting. Most of the previous research has presented faces in isolation, and we tried to address this shortcoming by measuring people’s eye movements whilst they observe more naturalistic and varied social interactions. Participants’ eye movements were monitored whilst they watched three different types of social interactions (monologue, manual activity, active attentional misdirection), which were either accompanied by the corresponding audio as speech or by silence. Our results showed that (1) participants spent more time looking at the face when the person was giving a monologue, than when he/she was carrying out manual activities, and in the latter case they spent more time fixating on the person’s hands. (2) Hearing speech significantly increases the amount of time participants spent looking at the face (this effect was relatively small), although this was not accounted for by any increase in mouth-oriented gaze. (3) Participants spent significantly more time fixating on the face when direct eye contact was established, and this drive to establish eye contact was significantly stronger in the manual activities than during the monologue. These results highlight people’s strategic top-down control over when they attend to faces and the eyes, and support the view that we use our eyes to signal non-verbal information.     

Klaus-Uwe Adam,Therapeutisches Arbeiten mit Träumen. Theorie und Praxis der Traumarbeit

Ohne Zusammenfassung     

Social-psychological reflections on religious changes in Ghana

Religious symbols are primarily significant because they draw people into relationships. Drawing on actor-network theory the paper demonstrates that symbols are hybrids of beliefs, cognitive interpretations, ritual performances and relational networks. The significance of symbols is located in this middle ground, as they mediate between thought and action, as well as between interpretative meaning and relational practice. Aesthetic experiences and ritual performance are interwoven with cognitive meaning and representation to generate the impact of religious symbols. This understanding of symbols is illustrated through an ethnographic account of a Pagan ritual involving the deity Baphomet. One of the participants describes this ritual succinctly: ‘Baphomet is a recreation of the Witches’ sabbat, an invocation of archetypal Witchcraft. It's R-rated, it contains adult themes, nudity and sex references.’ Through ritual experiences, religious symbols change the way people feel about themselves, the world and the people around them.     

La Psychanalyse D'Aujourd' hui (Psychoanalysis of Today), Vol. I Edited by S. Nacht

In-depth group interaction occurred and was utilized by the leader in crisis-waiting-list groups where there was (1) minimal preparation of members; (2) frequent turnover of membership; and (3) little attention given to composition. Patients responded to the interpretation of negative and positive transferences and the here and now approach. The author concludes that the benefits of a nondirective leadership approach with this kind of group is often underutilized.     

Misdirected by the gap: the relationship between inattentional blindness and attentional misdirection

In several of our articles we have drawn analogies between inattentional blindness paradigms and misdirection. Memmert (2010) however, has criticized this analogy and urged for caution in assuming too much of a close relationship between these two phenomena. Here we consider the points raised by Memmert and highlight some misunderstandings and omissions in his interpretation of our work, which substantially undermine his argument. Debating the similarities and differences between aspects of misdirection and inattentional blindness is valuable and has the potential to highlight the utility of these two phenomena. However, it is important not to be misdirected by subtle differences between particular instances of each phenomenon, at the expense of failing to detect the opportunities that these phenomena present for extending our understanding of attention and awareness.     

Nature,culture and social psychology

It is proposed that ideas about ‘nature’ and ‘culture’, key concepts in structural anthropology, have an important bearing on assumptions underlying rival theoretical approaches in social psychology. Experimental social psychologists tend to make the tacit assumption that they are dealing only with nature, while ethogenists like Harré explicitly concentrate on culture and treat nature as irrelevant. Others like Tajfel and Moscovici occupy a middle ground, being concerned with both aspects. Perhaps the most radical critic is Gergen, whose rejection of nature and culture is discussed in detail and shown to be largely based on western cultural beliefs. It is further suggested that mainstream experimental social psychology, epitomized by Aronson's The Social Animal, is equally culture-bound, although masquerading as the study of nature. This contention is supported by an account of predominant failure of replication in a not greatly dissimilar culture. It is concluded, with Doise and Berry, that we need ‘multiple social psychologies’, and with Tajfel and Pepitone that social psychological research must consider the wider system within which social behaviour takes place.     

NYBORG'S ANALYTICAL ROD-AND-FRAME SCORING SYSTEM: A COMPARATIVE STUDY IN ZIMBABWE*

Witkin's method of scoring the Rod-and-Frame Test (RFT), most generally used, has been criticized by Nyborg. On the basis of studies with Danish students he provided evidence that RFT performance is multi-determined, and devised a new scoring method to take this into account. The present study, conducted in Zimbabwe, replicated and extended Nyborg's work. The RFT scores of 80 subjects differing in ethnicity, sex and type of course were analyzed employing both Witkin's and Nyborg's methods. Our results confirm Nyborg's finding that factors other than frame dependence are involved in RFT performance, as indicated by differences in response patterns as a function of ethnic group, sex and type of course. It is suggested that Nyborg's scoring method is a valuable tool for the purpose of clarifying the nature and sources of cultural differences in RFT performance.