Recognizing face identity from natural and morphed smiles

It is easier to identify a degraded familiar face when it is shown moving (smiling, talking; nonrigid motion), than when it is displayed as a static image (Knight & Johnston, 1997; Lander, Christie, & Bruce, 1999). Here we explore the theoretical underpinnings of the moving face recognition advantage. In Experiment 1 we show that the identification of personally familiar faces when shown naturally smiling is significantly better than when the person is shown artificially smiling (morphed motion), as a single static neutral image or as a single static smiling image. In Experiment 2 we demonstrate that speeding up the motion significantly impairs the recognition of identity from natural smiles, but has little effect on morphed smiles. We conclude that the recognition advantage for face motion does not reflect a general benefit for motion, but suggests that, for familiar faces, information about their characteristic motion is stored in memory.     

Extracurricular involvement among affluent youth: a scapegoat for "ubiquitous achievement pressures"?

It has been suggested that over-scheduling of upper-class youth might underlie the high distress and substance use documented among them. This assumption was tested by considering suburban 8th graders' involvement in different activities along with their perceptions of parental attitudes toward achievement. Results indicated negligible evidence for deleterious effects of high extracurricular involvement per se. Far more strongly implicated was perceived parent criticism for both girls and boys as well as the absence of after-school supervision. Low parent expectations connoted significant vulnerability especially for boys. The findings indicate that at least among early adolescents, converging scientific and media reports may have scapegoated extracurricular involvements, to some degree, as an index of ubiquitous achievement pressures in affluent communities.     

Windows into nothingness: terror management, meaninglessness, and negative reactions to modern art

Why do people dislike art that they find meaningless? According to terror management theory, maintaining a basic meaningful view of reality is a key prerequisite for managing concerns about mortality. Therefore, mortality salience should decrease liking for apparently meaningless art, particularly among those predisposed to unambiguous knowledge. Accordingly, mortality salience diminished affection for modern art in Study 1, and this effect was shown in Study 2 to be specific to individuals with a high personal need for structure (PNS). In Studies 3 and 4, mortality salient high-PNS participants disliked modern art unless it was imbued with meaning, either by means of a title or a personal frame of reference induction. Discussion focused on the roles of meaninglessness, PNS, and art in terror management.     

Some tests of response membership in acquired equivalence classes

Pigeons were trained on many-to-one matching in which pairs of samples, each consisting of a visual stimulus and a distinctive pattern of center-key responding, occasioned the same reinforced comparison choice. Acquired equivalence between the visual and response samples then was evaluated by reinforcing new comparison choices to one set of samples, and examining generalization of these choices to the other samples. Three separate experiments found no evidence of such generalization, as indexed by performance on class-consistent versus class-inconsistent tests. Other tests showed that the pigeons' center-key response patterns during training had indeed served as a conditional cue for choice. These results do not support the hypothesis that different defined responses can become members of acquired equivalence classes.     

Spiritual Disposition and Understanding Illness

Although Dull and Skokan (1995) proposed a cognitive model of the effect of religion on health, they neglected to clearly identify the multi-dimensional nature of religion as a cognitive schema. The present paper identifies various aspects of spiritual disposition (defined as personality and beliefs) that can play a role in an individual’s adaptation to illness. Specifically, this paper reviews the factors of religious doctrine and affiliation, spiritual beliefs, religious orientation, God locus of control, faith and hope as aspects of a spiritual disposition and explores how they can function as resources and/or negative factors in the process of adjustment to illness. Implications for clinical health care (e.g., pastoral counsellors) are drawn from this review.     

The “Big Tent” of Community Psychology: Reactions to Paul Toro’s 2004 Presidential Address

This article summarizes discussions that took place following Paul Toros presidential address for the Society for Community Research and Action (SCRA). Toro argued that community psychology and SCRA are big tents. He suggested growth through increasing the involvement of ethnic minorities, community practitioners, international colleagues, students and early career professionals and individuals from allied disciplines. Themes in the discussions included: the founding values of community psychology, diversity, and social action. Those present felt that the field was facing a mid-life crisis and needed to re-establish its identity. Newer professionals looked to their seasoned colleagues to help define and establish that identity, and involve them in the process. Respondents were supportive of increased involvement of individuals from oppressed groups and practitioners in SCRA. Less attention was paid to increasing the role of international colleagues, professionals from allied disciplines, and members of the community.     

Effective leadership in salient groups: revisiting leader-member exchange theory from the perspective of the social identity theory of leadership

Two studies compared leader-member exchange (LMX) theory and the social identity theory of leadership. Study 1 surveyed 439 employees of organizations in Wales, measuring work group salience, leader-member relations, and perceived leadership effectiveness. Study 2 surveyed 128 members of organizations in India, measuring identification not salience and also individualism/collectivism. Both studies provided good support for social identity predictions. Depersonalized leader-member relations were associated with greater leadership effectiveness among high-than low-salient groups (Study 1) and among high than low identifiers (Study 2). Personalized leadership effectiveness was less affected by salience (Study 1) and unaffected by identification (Study 2). Low-salience groups preferred personalized leadership more than did high-salience groups (Study 1). Low identifiers showed no preference but high identifiers preferred depersonalized leadership (Study 2). In Study 2, collectivists did not prefer depersonalized as opposed to personalized leadership, whereas individualists did, probably because collectivists focus more on the relational self.     

Validation of the Beck Depression Inventory-II in a low-income African American sample of medical outpatients

The psychometric properties of the Beck Depression Inventory-II (BDI-II) are well established with primarily Caucasian samples. However, little is known about its reliability and validity with minority groups. This study evaluated the psychometric properties of the BDI-II in a sample of low-income African American medical outpatients (N=220). Reliability was demonstrated with high internal consistency (.90) and good item-total intercorrelations. Criterion-related validity was demonstrated. A confirmatory factor analysis supported a hierarchical factor structure in which the BDI-II reflected 2 first-order factors (Cognitive and Somatic) that in turn reflected a second-order factor (Depression). These results are consistent with previous findings and thus support the use of the BDI-II in assessing depressive symptoms for African American patients in a medical setting.     

Christian bioethics, secular bioethics, and the claim to cultural authority.

Though the papers in this volume for the most part address the question, "What is Christian about Christian Bioethics", this paper addresses instead a closely related question, "How would a Christian approach to bioethics differ from the kind of secular academic bioethics that has emerged as such an important field in the contemporary university?" While it is generally assumed that a secular bioethics rooted in moral philosophy will be more culturally authoritative than an approach to bioethics grounded in the contingent particularities of a religious tradition, I will give reasons for rejecting this assumption. By examining the history of the recent revival of academic bioethics as well as the state of the contemporary moral philosophy on which it is based I will suggest that secular bioethics suffers from many of the same liabilities as a carefully articulated Christian bioethics. At the end of the paper I will turn briefly to examine the question of how, in light of this discussion, a Christian bioethics might best be pursued.