Spatial attention in Ponzo-like patterns.

A variant of Ponzo's pattern was devised by drawing converging oblique lines at the ends of each of two horizontal lines that were located directly one above the other. Pairs of converging or diverging fins (either between or outside the horizontal shafts) were systematically removed. The results showed that, as predicted by integrative field theory, oblique lines between the shafts produced more distortion than did oblique lines outside the shafts. Also, it was shown that the attentive field construct in integrative field theory was crucial for predicting patterns of means and variances in this experiment. The modified Ponzo effect was shown to have much in common with the classical Müller-Lyer illusion. The subtle differences between the two were explained by proposing that the size of the optimum attentive field was larger in the Ponzo tasks than in the Müller-Lyer tasks because expansion fins are found on both shafts in the Ponzo-like figure.     

Adaptation to auditory motion in the horizontal plane: effect of prior exposure to motion on motion detectability.

Thresholds for auditory motion detectability were measured in a darkened anechoic chamber while subjects were adapted to horizontally moving sound sources of various velocities. All stimuli were 500-Hz lowpass noises presented at a level of 55 dBA. The threshold measure employed was the minimum audible movement angle (MAMA)--that is, the minimum angle a horizontally moving sound must traverse to be just discriminable from a stationary sound. In an adaptive, two-interval forced-choice procedure, trials occurred every 2-5 sec (Experiment 1) or every 10-12 sec (Experiment 2). Intertrial time was "filled" with exposure to the adaptor--a stimulus that repeatedly traversed the subject's front hemifield at ear level (distance: 1.7 m) at a constant velocity (-150 degrees/sec to +150 degrees/sec) during a run. Average MAMAs in the control condition, in which the adaptor was stationary (0 degrees/sec,) were 2.4 degrees (Experiment 1) and 3.0 degrees (Experiment 2). Three out of 4 subjects in each experiment showed significantly elevated MAMAs (by up to 60%), with some adaptors relative to the control condition. However, there were large intersubject differences in the shape of the MAMA versus adaptor velocity functions. This loss of sensitivity to motion that most subjects show after exposure to moving signals is probably one component underlying the auditory motion aftereffect (Grantham, 1989), in which judgments of the direction of moving sounds are biased in the direction opposite to that of a previously presented adaptor.     

Preference can be more powerful than detection of oddity as a test of discriminability.

Subjects presented with sets of three samples, two of distilled water and one of tap water, were significantly more consistent in choosing the tap water as preferable than they were in identifying it as the odd sample in the set. The result is opposite to the prediction of high-threshold models of sensory discrimination, which say that if a difference is not noticed, preferences will be random, whereas if a difference is noticed, preferences may still be in either direction. The result can be quantitatively explained by a model advanced by Frijters to explain an analogous anomaly found with the triangle test used in the food industry. Applying his model to the observed proportions yields essentially equivalent estimates of sensory difference (d' = 1.5, approximately) from the two tasks, and a direction of preference almost unanimously in favor of the tap water that was used. Since the model predicts that the proportion of subjects choosing the odd item will depart further from chance in the preference task than in the oddity task, the former has greater power to reject the null hypothesis of no sensory difference if one exists and if preference is overwhelmingly in one direction.     

Towards a postmodern ethics: Sir Isaiah Berlin and John Caputo

Conclusions It may seem to their opponents that they are trying to have their cake and eat it too. Postmodernists admit that their own paradigm must be and will be placed into question by future thinkers. But if they can anticipate an eventual reaffirmation of their paradoxical stand in an ongoing oscillating debate, then cannot it be said that they have arrived at a truth that transcends their time and place in history? And, if so, is not their fallibilist stance in fact self-referentially inconsistent? The response of postmodernists is the claim that each reaffirmation of a fallibilist epistemology and ethics throughout history is in fact sui generis. And this is the case because each reaffirmation has its own unique context within which it is made. Modernists will of course argue that these contextual differences are nonessential and irrelevant. And the debate over the problem of the One and the Many is once again launched in a new context. Thus far from running away from the paradoxical position that what they assert is both true and false, postmodernists revel in such inconsistencies.But does not such an ethical stance resemble the Sisyphean nightmare of being condemned to roll a heavy stone up a cliff only to have it keep falling back to the bottom ad infinitum? If no decision is innocent of doing some harm in the world, why should we bother to play the moral game at all? Indeed, what possible help is a postmodernist ethics when it comes to making some of the complex and crucial decisions we face today if it refuses to say anything substantial beyond the recommendations that we be cautious and balanced?And the postmodernist can only reply that we are letting our neurotic need for solid foundations frighten us. For ethics is an art not a science. There are no absolute rules. If we do not like the way the game is set up, then we are simply revealing our ultimate hubris in the face of a mystery requiring deep humility.     

Erikson's life cycle theory and images of God

Human life is a God-ordained pilgrimage by which persons travel toward ever-expanding images of God that emerge from the universal pattern of developmental crises. Using the work of Erik Erikson on the human life cycle and the work of Donald Capps on human sin, the author presents a way to conduct pastoral diagnosis and to provide pastoral care. By accurately tracing a person's images of God back to their potentially unresolved developmental crises, the pastoral caregiver can reopen opportunities for further and healthier resolution of the crises.     

Structural alterations of an ambiguous musical figure: the scale illusion revisited.

The scale illusion (Deutsch, 1975) shows the importance of frequency range in the perceptual organization of a sequence of notes. This paper includes three experiments on the scale illusion. Experiments 1 and 2 demonstrated that if the structure of the pattern of notes used in the original scale illusion study is altered slightly, by adding or subtracting a pair of notes from the ends of the sequence, there is a significant decrease in the rate of frequency-based responses, suggesting a weaker illusion. Experiment 3 investigated two features of the note patterns that may have led to this change. Specifically, it asked whether the decrease in the strength of the illusion is due to (1) the nature of the notes at the extremes of the frequency range and/or (2) the nature of the notes at the crossing point of the two scales. While both sources were found to affect the strength of the scale illusion, the former had a greater influence.     

The concept of sin in pastoral counseling

The concept of sin seems to have virtually disappeared from the pastoral counseling literature, and this likely reflects the possibility that it has virtually disappeared from the practice of pastoral counseling. This article presents a case for returning the concept of sin to pastoral counseling and does so by discussing the psychospiritual importance of addressing sin, defining sin in a pastorally useful way, discussing four capital sins in light of a contemporary understanding of sin, and drawing some pastoral implications.     

Weekends and holidays and acting-out behavior of developmentally delayed women: a reply to Dr. Mark Flynn.

A previous report on the effect of the day of the full moon on the acting-out behavior of 20 developmentally delayed, institutionalized women showed that on the day of the full moon there were significantly more misbehaviors than on any other day during the lunar period. The records were re-evaluated to assess the frequency of acting-out behaviors on weekends and holidays as contrasted with the balance of the month. This re-evaluation indicated there was no significant difference between the weekends and holidays and the balance of the month (t = 1.14). The results were taken as support of the previous findings that on the day of the full moon there were significantly more misbehaviors than on any other day of the lunar period.