Do details bug you? Effects of perceptual richness in learning about biological change

People often have difficulty in understanding processes of biological change, and they typically reject drastic life cycle changes such as metamorphosis, except for animals with which they are familiar. Even after a lesson about metamorphosis, people often do not generalize to animals not seen during the lesson. This might be partially due to the perceptual richness of the diagrams typically used during lessons on metamorphosis, which serves to emphasize the individual animal rather than a class of animals. In two studies, we examined whether the perceptual richness of a diagram influences adults' learning and transfer of knowledge about metamorphosis. One study was conducted in a laboratory setting, and the other was online. In both studies, adults who saw the bland diagram during the lesson accurately transferred more than adults who saw the rich diagram during the lesson.     

Leadership Developmental Level and Performance: An Investigation of Gender Differences

This study investigates the predictive ability of Leadership Developmental Levels (Constructive/Developmental Theory) in a model of leader performance. Using 67 executive leaders from a Leadership Development Consulting firm, Leadership Developmental Level was found to predict leader performance for males, but not for females. This study investigates potential sources of this discrepancy, including rater bias, Performance Differences, Developmental Differences, Interpersonal Connection Style, and Gender Moderation. It is found that the source of the gender distinction is in Interpersonal Connection Style.     

Cannabis and Amphetamine Use and Socio-Ecological Proximal and Distal Factors Among School-Going Adolescents in Six Pacific Island Countries

The study aimed to assess the prevalence of cannabis and amphetamine use and socio-ecological proximal and distal factors among adolescents in six Pacific Island countries. We analyzed cross-sectional survey data from 9,849 adolescents (mean age 14.2 years, SD?=?1.2) from Cook Islands, Kiribati, Samoa, Solomon Islands, Tonga and Tuvalu that participated in the “Global School-Based Student Health Survey (GSHS)” in 2011–2013. The prevalence of past-month cannabis use was 15.5%, and lifetime amphetamine use was 14.5%, with the highest prevalence in Samoa, 37.1% and 34.6%, respectively. In adjusted mixed-effects logistic regression analysis male gender, personal attributes (anxiety, loneliness, current tobacco use, current alcohol use and school truancy) and environmental stressors (having been in a physical fight, been physically attacked, sustained an injury, hunger and being bullied) were associated with past-month cannabis and/or lifetime amphetamine use. Parental substance use was positively and parental involvement negatively associated with past-month cannabis and/or lifetime amphetamine use. Measures to prevent and control cannabis and amphetamine use in this adolescent population should include personal attributes, environmental stressors and parental support.     

Representing the Good: Pastoral Care in a Secular Age

In ‘a secular age’ (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term ‘pastoral care’ is often replaced by the term ‘spiritual care.’ Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldview—religious or nonreligious—of either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people’s attempts to orient in ‘moral space’ and the distinctive quality of pastoral care as ‘representing the Good.’ Murdoch associates ‘the Good’ with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who ‘represent the Good’ have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large.     

The emotional male victim: Effects of presentation mode on judged credibility

The emotional victim effect (EVE, i.e., that the emotionality of a victim's demeanor affects perceived credibility) is a robust research finding for female victims of rape but much less explored for other types of victims and crimes. In this article, we investigate the EVE with a male assault complainant. In addition, we vary the presentation mode via which the complainant is shown to the assessors. A sample of law students (N = 81) participated in an experiment where they viewed and assessed credibility of a male complainant who appeared either live or on video. The complainant behaved either in an emotional or a neutral manner. Result showed that the presentation mode but not the EVE affected the assessors' credibility assessments: The complainant was perceived as more truthful when communicating live, as opposed to via video. Practical implications, as well as the generality of the EVE, are discussed.     

Multiscale integration: beyond internalism and externalism

Synthese - We present a multiscale integrationist interpretation of the boundaries of cognitive systems, using the Markov blanket formalism of the variational free energy principle. This...