Event-related potential evidence for multiple causes of the revelation effect

Asking people to discover the identity of a recognition test probe immediately before making a recognition judgment increases the probability of an old judgment. To inform theories of this "revelation effect," event-related potentials (ERPs) were recorded for revealed and intact test items across two experiments. In Experiment 1, we used a revelation effect paradigm where half of the test probes were presented as anagrams (i.e., a related task) and the other items were presented intact. The pattern of ERP results from this experiment suggested that revealing an item decreases initial familiarity levels and caused the revealed items to elicit similar levels of activity. In Experiment 2, half of the probes were preceded by an addition task (i.e., an unrelated task). The pattern of ERP effects in this study were distinct from those observed in Experiment 1. More specifically, revealed item ERPs were more negative than intact ERPs at frontal electrodes and more positive at parietal electrodes early in the interval. Later in the epoch, revealed item ERPs were more negative than intact items. These data suggest that related tasks decrease familiarity and alter the signal-to-noise ratio of old and new items, whereas unrelated tasks affect processing in a different way (perhaps by changing decision processes) that also results in the revelation effect. The implications for current theories of the revelation effect are discussed.     

Mechanisms of health: Education and health-related behaviours partially mediate the relationship between conscientiousness and self-reported physical health

The personality trait of conscientiousness is an important predictor of health and longevity. The present research examined how conscientiousness, in combination with educational attainment and health-related behaviours, predicted self-reported physical health across adulthood. These relations were investigated in two studies, one using a large, representative sample of Illinois residents (N = 617) and the other using a community sample with a multi-method assessment of conscientiousness (N = 274). Across both studies, structural path analyses provided evidence for a model wherein conscientiousness predicted health, in part, through its relationship to both educational attainment and health-related behaviours. The findings suggest conscientiousness predicts health through a diverse set of mechanisms including, but not limited to, educational attainment and health-related behaviours.     

Contesting Islam through the 2012 Sydney Protests: An Analysis of Post-protest Political Discourse amongst Australian Muslims

The violent clashes between young Muslim men and police that occurred in and around Sydney's central business district on the evening of Saturday, September 15, 2012 have acted as a catalyst for an increasingly visible political struggle among different sections of the Australian Muslim population in the post-9/11 decade. The protests, ostensibly about the film Innocence of Muslims, have brought the contested nature of Islam and being Muslim in Australia firmly into the sphere of public political debate as Muslims aligned both against and with the protestors. This article aims to explore the extraordinarily open exchanges and contestation primarily between Muslims born and raised in Australia in the immediate aftermath of the protests and the mechanisms utilized to contest power, authority and legitimacy. In doing so, it reveals important insights into the debates defining Muslim political identity and considers the broader implications for Australian Islam and multiculturalism.     

“None of the above” as a correct and incorrect alternative on a multiple-choice test: Implications for the testing effect

Both positive and negative testing effects have been demonstrated with a variety of materials and paradigms (Roediger & Karpicke, 2006b). The present series of experiments replicate and extend the research of Roediger and Marsh (2005) with the addition of a “none-of-the-above” response option. Participants (n=32 in both experiments) read a set of passages, took an initial multiple-choice test, completed a filler task, and then completed a final cued-recall test (Experiment 1) or multiple-choice test (Experiment 2). Questions were manipulated on the initial multiple-choice test by adding a “none-of-the-above” response alternative (choice “E”) that was incorrect (“E” Incorrect) or correct (“E” Correct). The results from both experiments demonstrated that the positive testing effect was negated when the “none-of-the-above” alternative was the correct response on the initial multiple-choice test, but was still present when the “none-of-the-above” alternative was an incorrect response.     

The role of experiential avoidance in the relationship between faith maturity,religious coping,and psychological adjustment among Christian university students

In the current study, the authors investigated the relationship between faith maturity, religious coping, experiential avoidance (EA), and psychological maladjustment (depression, anxiety, and stress) among a sample of Christian college students (N?=?84). Findings revealed a strong positive correlation between faith maturity and positive religious coping, and weak negative correlations between faith maturity and negative religious coping and maladjustment. Moreover, a weak negative correlation emerged between positive religious coping and maladjustment, as well as a moderate positive correlation between negative religious coping and maladjustment. Finally, consistent with the proposed hypothesis, EA partially mediated the link between negative religious coping and psychological maladjustment, although EA played no mediating role with positive religious coping and maladjustment. Further studies are needed to replicate and generalise these preliminary findings.     

The Sub Specie Aeternitatis Perspective and Normative Evaluations of Life’s Meaningfulness: A Closer Look

It is a common pessimistic worry among both philosophers and non-philosophers that our lives, viewed sub specie aeternitatis, are meaningless given that they make neither a noticeable nor lasting impact from this vast, cosmic perspective. The preferred solution for escaping this kind of pessimism is to adopt a different measure by which to evaluate life’s meaningfulness. One of two primary routes is often taken here. First, one can retreat back to the sub specie humanitatis perspective, and argue that life is meaningful only when viewed within the local context of human values, cares, and concerns. Or, second, one can distinguish between perspectives and standards for meaningfulness, arguing that the latter are independent of the former and are the most appropriate means by which evaluations of life’s meaningfulness are made. Importantly, none of these issues can be sufficiently addressed without first answering a prior question, and one that is surprisingly under-addressed in the literature: What is the sub specie aeternitatis perspective? Unfortunately, many philosophers who employ this perspective do so without carefully defining or clarifying it, or, if they do clarify what it means, they only note its time and spatial components. I will argue that, in addition to these components, this perspective includes something like a modal component (following Thomas Nagel), and an ontological _Normative component. I will then apply this more nuanced understanding of the sub specie aeternitatis perspective to the question of whether perspectives can be distinguished from standards for meaningfulness.     

Body Ideals in the Media: Perceived Attainability and Social Comparison Choices

Social comparison research suggests that people seek upward comparisons if the achievement seems attainable, but avoid them if it appears unattainable. This experiment (N = 169) manipulated attainability by presenting body-improvement articles about dieting/exercising (experimental group) or body-unrelated articles (control group). Social comparison choices were recorded through selective advertisement exposure, as participants browsed a computerized magazine with both “ideal body” ads and “regular person” ads. Body satisfaction was measured before and after exposure. Body-dissatisfied readers in the control group circumvented ideal body ads compared to satisfied readers. Body-dissatisfied participants in the experimental group viewed ideal body images longer than in the control group. No impact of ideal body imagery exposure on body satisfaction was found.     

Ethicists’ and Nonethicists’ Responsiveness to Student E‐mails: Relationships Among Expressed Normative Attitude,Self‐Described Behavior,and Empirically Observed Behavior

Do professional ethicists behave any morally better than other professors do? Do they show any greater consistency between their normative attitudes and their behavior? In response to a survey question, a large majority of professors (83 percent of ethicists, 83 percent of nonethicist philosophers, and 85 percent of nonphilosophers) expressed the view that “not consistently responding to student e‐mails” is morally bad. A similarly large majority of professors claimed to respond to at least 95 percent of student e‐mails. These professors, and others, were sent three e‐mails designed to look like queries from students. Ethicists’ e‐mail response rates were not significantly different from the other two groups’. Expressed normative view correlated with self‐estimated rate of e‐mail responsiveness, especially among the ethicists. Empirically measured e‐mail responsiveness, however, was at best weakly correlated with self‐estimated e‐mail responsiveness; and professors’ expressed normative attitude was not significantly correlated with empirically measured e‐mail responsiveness for any of the three groups.     

Does cognitive science show belief in god to be irrational? The epistemic consequences of the cognitive science of religion

The last 15 years or so has seen the development of a fascinating new area of cognitive science: the cognitive science of religion (CSR). Scientists in this field aim to explain religious beliefs and various other religious human activities by appeal to basic cognitive structures that all humans possess. The CSR scientific theories raise an interesting philosophical question: do they somehow show that religious belief, more specifically belief in a god of some kind, is irrational? In this paper I investigate this question and argue that CSR does not show that belief in god is irrational.