Motion-detecting mechanisms: Dual input devices?

Displacement thresholds for luminance step edges were measured for a wide range of contrasts and mean luminances. Thresholds for extended edges (longer than about 0.5°) are determined not by contrast but rather by the amplitude (L_max-L_min) of the luminance change produced by the displacement. Arguing from the standpoint of the Marr-Ullman model of movement detection, we had expected that thresholds might be jointly determined by both contrast and amplitude. Using a range of edges of different lengths, we found that differential effects of luminance and contrast can be revealed: for short edges (less than about 0.5°) thresholds are influenced by both amplitude and contrast, while for more extensive edges only amplitude has an influence. The results are consistent with the properties of a mechanism that has two separate inputs, one from a spatial operator that is contrast-dependent and one from a temporal operator that is amplitude-dependent. The spatial operator is markedly sensitive to changes in edge extent, the temporal operator much less so. The output of the spatial operator saturates early as a function of contrast.     

Bewitched to Be Happy? The Impact of Pretend Play on Emotion Regulation of Expression in 3- to 6-Year-Olds

Abstract

As a means of psychological distancing, pretend play may facilitate emotion regulation. Up to now, however, the empirical evidence for a relation between these two is not consistent. The present study examines the impact of pretend play on reflective emotion regulation of expression with a disappointing gift task using the strategy of role-taking. Fifty-two children aged 3 to 6?years were motivated to deceive the experimenter volitionally by false smiling, regardless of whether they received an attractive gift, an unattractive gift, or no gift. Twenty-five of the children accomplished the task in the context of a pretend play where they were playfully guided to take on a role assumed to facilitate reflective emotion regulation of expression. The other 27 children received only a direct verbal instruction. As an indication of successful reflective emotion regulation of expression, twelve adult naïve observers judged children’s videotaped behavior according to the quality of emotion that the children seemed to experience. This impression analysis showed no impact of experimental variation and thus no facilitating effect of pretend play with a given task-convenient role. While happiness ratings in the pretend play group did not correlate to children’s quality of play, they positively correlated to children’s joy of playing.     

Developing spirituality – an equal right of every child?

ABSTRACT

Children’s spiritual development is influenced by those with whom they interact and by the world around them. An important context for young children is the kindergarten, which has a high level of responsibility for their (spiritual) education. At kindergarten children encounter people with different religious and spiritual attitudes, which may be fundamental to the development of their own spirituality. Research results regarding how two kindergartens in Austria deal with this diversity and how children address it are summarized. One result of this qualitative ethnographic research project is that, depending on their religion, children have different opportunities to develop their spiritual communication and spirituality based on religious traditions and rituals. Developing kindergartens in line with the metaphor of safe spaces where diversity is recognized and discussed can contribute to the creation of equal opportunities for children’s spiritual development.     

Lived religion and the religious field

ABSTRACT

In the study of lived religion, the focus on laypeople as religious agents can result in the simplistic juxtaposition of religion-as-practised by individuals and religion-as-prescribed by institutions. This perspective leads to analyses that over-emphasize agency and overlook the embeddedness of religious persons in intricate power relations that expand beyond the institution(s) closest to them. I propose that Pierre Bourdieu’s social theory, particularly as related to the religious field, offers tools for tackling this issue. While Bourdieu’s work has been criticized for relegating the laity to the status of passive consumers of religious goods, his theorizations can also be employed to produce nuanced micro-level accounts that prioritize laypeople’s practical knowledge of the field and the positions they take within it. Based on my case study of older Finnish women’s normative assessments related to religion, I demonstrate how scholars can investigate the role which their informants’ histories and investments within the religious field play in their religion-as-lived. The women in my study, lifelong members of Orthodox or Lutheran churches, defended their positions in the increasingly individualistic Finnish religious field through an emphasis on childhood socialization as the foundation of ‘proper’ religion.