Children's working memory: investigating performance limitations in complex span tasks

Three experiments investigated the roles of resource-sharing and intrinsic memory demands in complex working memory span performance in 7- and 9-year-olds. In Experiment 1, the processing complexity of arithmetic operations was varied under conditions in which processing times were equivalent. Memory span did not differ as a function of processing complexity. In Experiment 2, complex memory span was assessed under three conditions designed to vary both processing and intrinsic storage demands: mental arithmetic (significant attentional demands-requires storage), odd/even judgments (significant attentional demands-no storage required), and articulatory suppression (minimal attentional demands--no storage required). The highest memory spans were found in the articulatory suppression task. Span was at an intermediate level with arithmetic processing and was lowest for processing involving odd/even judgments. This difference in memory span for processing tasks involving arithmetic processing and odd/even judgments was eliminated in Experiment 3 when the pacing requirements of the arithmetic and odd/even processing tasks were equated. The results are consistent with the view that complex memory span performance is disrupted by processing activities that divert attentional resources from storage.     

Bioethics and Christian Theology

The authors of this essay suggest that the field of bioethics and Christian theology have a great deal to offer to each other. The authors first argue that representatives from both fields must first make sure that they fully and correctly represent their respective position. In other words, scientists, ethicists, and theologians alike must make sure that they present their fields and not use their knowledge merely for personal gain at the stake of misguiding people. Once this is established, the authors then proceed to show the intimate relationship between Christianity and medicine that has existed throughout the ages. It is a call for a continuation of such a relationship that the authors suggest between bioethics and theology. Through an integration of bioethics and Christian theology, both scientists/physicians and theologians are able to gain greater insight into the human person—a focus in both fields.     

Concordant Spiritual Orientations as a Factor in Physician--Patient Spiritual Discussions: A Qualitative Study

Objectives: To understand the impact of physicians and patients religious/spiritual orientation on discussions of spiritual issues. Methods: We performed semi-structured interviews of 10 Missouri family physicians and 10 patients of these physicians, selecting subjects nonrandomly to represent a range of demographic factors, practice types, and chronic or terminal illness. We coded and evaluated transcribed interviews for themes. Results: Respondents expressed that similar belief systems facilitate patient–physician spiritual interactions and bring confidence to their relationships. Those holding dissimilar faiths noted limited ability to address spiritual questions directly. They cited significant barriers to spiritual interaction but considered that ecumenism, use of patient-centered care, and negotiation skills lessen these barriers. Conclusions: Our respondents view spirituality similarly to other aspects of the physician–patient relationship involving differing viewpoints. Where discordance exists, cross-cultural, patient-centered, diplomatic approaches facilitate spiritual discussions.     

Why do fear and anger look the way they do? Form and social function in facial expressions

The origins of the appearances of anger and fear facial expressions are not well understood. The authors tested the hypothesis that such origins might lie in the expressions' resemblance to, respectively, mature and babyish faces in three studies. In Study 1, faces expressing anger and fear were judged to physically resemble mature and babyish faces. Study 2 indicated that characteristics associated specifically with babyishness are attributed to persons showing fear, whereas characteristics associated with maturity are attributed to persons showing anger. In Study 3, composite faces were used to minimize the possibility that the attributions were based on associations to the anger and fear emotions alone rather than to the physical resemblance of the expressions to static facial appearance cues. These results suggest that fear and anger expressions may serve socially adaptive purposes for those who show them, similar to the social adaptations associated with a babyish or mature facial appearance.     

From <Emphasis Type="Italic">Pintele Yid to Racenjude</Emphasis>: Chaim Zhitlovsky and racial conceptions of Jewishness

The Russian Jewish intellectual, Chaim Zhitlovsky (1865–1943), a leading architect of secular Jewish culture and thought, was a central figure in the progressive Jewish intelligentsia of the late nineteenth and early twentieth century. In an essay written in 1927, Yidn un Yiddishkayt (Jews and Jewishness), he sought to define the secular essence of what he calls Yiddishkayt. This essay is not the first in Zhitlovskys long publicistic career in which he searches for new, secular definitions of Jewish identity and culture. But this essay differs, since it is marked by Zhitlovskys use of contemporary social scientific notions of race and racial traits to conceptualize what he believes constitutes Jewishness in a non-religious context, along with his adoption of the mystical Jewish concept of the pintele yid, the theory of an innate Jewishness embodied by a Jewish spark. Zhitlovskys desire to craft a truly secular theory of Jewish identity led him ironically to accept models of Jewish identity at odds with his stated larger vision. In turning to contemporary racial theory, as well as long nurtured mystical models of Yiddishkayt, Zhitlovsky reveals the wide range of ideological discourses that led him to innovative and controversial notions of modern Jewish identity.     

Effects of direct and averted gaze on the perception of facially communicated emotion

Research has largely neglected the effects of gaze direction cues on the perception of facial expressions of emotion. It was hypothesized that when gaze direction matches the underlying behavioral intent (approach-avoidance) communicated by an emotional expression, the perception of that emotion would be enhanced (i.e., shared signal hypothesis). Specifically, the authors expected that (a) direct gaze would enhance the perception of approach-oriented emotions (anger and joy) and (b) averted eye gaze would enhance the perception of avoidance-oriented emotions (fear and sadness). Three studies supported this hypothesis. Study 1 examined emotional trait attributions made to neutral faces. Study 2 examined ratings of ambiguous facial blends of anger and fear. Study 3 examined the influence of gaze on the perception of highly prototypical expressions.     

Conceptualizing and Measuring Historical Trauma Among American Indian People

This article reports on the development of two measures relating to historical trauma among American Indian people: The Historical Loss Scale and The Historical Loss Associated Symptoms Scale. Measurement characteristics including frequencies, internal reliability, and confirmatory factor analyses were calculated based on 143 American Indian adult parents of children aged 10 through 12 years who are part of an ongoing longitudinal study of American Indian families in the upper Midwest. Results indicate both scales have high internal reliability. Frequencies indicate that the current generation of American Indian adults have frequent thoughts pertaining to historical losses and that they associate these losses with negative feelings. Two factors of the Historical Loss Associated Symptoms Scale indicate one anxiety/depression component and one anger/avoidance component. The results are discussed in terms of future research and theory pertaining to historical trauma among American Indian people.     

Index of suspicion: feeling not believing

Throughout the U.S., state laws require professionals who work with children to report cases of suspected child abuse to child protection services. Both practically and conceptually, however, significant problems arise from a lack of clarity regarding the threshold that has been set for reporting. Specifically, there is no consensus as to what constitutes reasonable suspicion, and little direction for how mandated reporters should gauge their legal and professional responsibilities when they harbor suspicion. In this paper we outline the context of the problem, discuss the nature and scope of its conceptual underpinnings, and offer recommendations for moving towards a concrete, practical solution.