Detection of temporal gaps within and between perceptual tonal groups

Two experiments were conducted to explore the hypothesis that tones widely separated in frequency are processed in separate communication channels. Listeners attempted to detect brief temporal gaps between items in a simple tonal sequence of two high tones followed by two low tones. Temporal resolution within both the high and low groups was near perfect; between-group detection scores were significantly lower. Results are interpreted as evidence for a processing time delay when shifts of focal attention occur between perceptual structures organized within the frequency domain.     

On the determination of redundancies in sociometric chains

The use of a matrix to represent a relationship between the members of a group is well known in sociometry. If this matrix is raised to a certain power, the elements appearing give the total number of connecting paths between each pair of members. In general, some of these paths will be redundant. Methods of finding the number of such redundant paths have been developed for three- and four-step chains by Luce and Perry (3) and Katz (2), respectively. We have derived formulas for the number of redundant paths of five and six steps; and in addition, an algorithm for determining the number of redundant paths of any given length.The research leading to this paper was supported by a grant from the Rockefeller Foundation.     

After-images from retina and brain

The evidence pointing to the retinal origin of after-images is considered. The reports of the occurrence of after-images from visual images of hallucinatory vividness are reviewed.

Experimental results are presented to indicate that a complementarily coloured afterimage may arise following the exposure of the temporarily blind retina to a coloured stimulus.

After-images, or after-effects, from vivid images are described in seventeen persons (mostly possessors of “number-forms”). They are found to move with the eyes and to show, in some persons, a degree of conformity with Emmert's Law which, while considerable, is less than that of after-images of real stimuli. In the case of one “eidetic” subject, the after-images from neither real nor imaged stimuli conformed with Emmert's Law. In some persons, after-images of images occur in complementary colours.

The retinal origin of after-images is affirmed, but that they can occur occasionally as a purely central phenomenon is acknowledged. The possible learned or inherent nature of after-images of central origin is discussed.     

Economic threat undermines the satisfaction of psychological needs for competence and autonomy

During times of macroeconomic instability, the prospect of personal financial deficiency becomes a pervasive concern. This research examined the psychological consequences of contemplating threatening economic futures. In two experiments, we tested whether economic threat undermined the satisfaction of the basic psychological needs for competence and autonomy. In Experiment 1, Canadian university students primed with an economic threat (compared with a threat‐neutral topic) reported feeling less competent and autonomous. In Experiment 2, American adults primed with an economic threat reported less competence and autonomy compared to both those primed with (a) a noneconomic threat and (b) a threat‐neutral topic. Participants under economic threat also reported lower well‐being compared with threat‐neutral participants. This effect was mediated by self‐perceived competence and autonomy.     

Measuring Religion in War: A Response

We respond to Isak Svensson's reaction to our article titled “Shrouded: Islam, War, and Holy War in Southeast Asia,” which was published in Volume 53 of the Journal for the Scientific Study of Religion.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

Consciousness and Criterion: On Block's Case for Unconscious Seeing

Block ( 2012 ) highlights two experimental studies of neglect patients which, he contends, provide ‘dramatic evidence’ for unconscious seeing. In Block's hands this is the highly non‐trivial thesis that seeing of the same fundamental kind as ordinary conscious seeing can occur outside of phenomenal consciousness. Block's case for it provides an excellent opportunity to consider a large body of research on clinical syndromes widely held to evidence unconscious perception. I begin by considering in detail the two studies of neglect to which Block appeals. I show why their interpretation as evidence of unconscious seeing faces a series of local difficulties. I then explain how, even bracketing these issues, a long‐standing but overlooked problem concerning our criterion for consciousness problematizes the appeal to both studies. I explain why this problem is especially pressing for Block given his view that phenomenal consciousness overflows access consciousness. I further show that it is epidemic—not only affecting all report‐based studies of unconscious seeing in neglect, but also analogous studies of the condition most often alleged to show unconscious seeing, namely blindsight.     

Wellbeing as a Wicked Problem: Navigating the Arguments for the Role of Government

Governments in a number of countries have shown increasing interest in seeking to elevate happiness or wellbeing as an explicit policy goal. This interest has led to fierce debates both within and, increasingly, beyond academe about the appropriate role for government in this area. It is difficult to adjudicate between the various arguments surrounding the issue as they often take very different starting points, either metatheoretical or disciplinary. In seeking to steer a course through these arguments we take the distinction between ‘wicked’ and ‘tame’ problems as a reference point, arguing that wellbeing should be categorised as the former. The seminal discussion of this distinction (Rittel and Webber in Policy Sci 4:155–169, 1973) resonates sharply with current debates on wellbeing and indeed is located within similar debates in the past. We argue that understanding wellbeing as a wicked problem steers us towards deliberation and scrutiny as central to the agenda and cautions us against expecting to find a panacea. However, this understanding can take us beyond irresolvable disputes by pointing to the need for pragmatic and legitimate government action. In developing our arguments we ground them mainly in relation to empirical research on developments in the UK, where the connection between wellbeing and public policy is seen as relatively advanced. However, we suggest these arguments apply to other contexts where wellbeing is gaining increasing traction as a potential goal of government policy.     

‘God,the Father Almighty’: A Theological Excursus

The confession of ‘God, the Father almighty’ in the Apostles’ and Nicene Creeds can be interpreted as offering a progressively more focused characterization of the First Person of the Trinity, such that ‘Father’ clarifies the meaning of ‘God’, and the force of ‘almighty’ is controlled by the meaning of ‘Father’. The results of such an exegesis accentuate divine transcendence in a way that raises questions about theological claims to natural knowledge of God. More specifically, they suggest that the very comprehensiveness of God's relationship to the world implied by divine almightiness blocks any direct line of inference from creation to Creator.