Holistic processing is finely tuned for faces of one's own race

Recognizing individual faces outside one's race poses difficulty, a phenomenon known as the other-race effect. Most researchers agree that this effect results from differential experience with same-race (SR) and other-race (OR) faces. However, the specific processes that develop with visual experience and underlie the other-race effect remain to be clarified. We tested whether the integration of facial features into a whole representation-holistic processing-was larger for SR than OR faces in Caucasians and Asians without life experience with OR faces. For both classes of participants, recognition of the upper half of a composite-face stimulus was more disrupted by the bottom half (the composite-face effect) for SR than OR faces, demonstrating that SR faces are processed more holistically than OR faces. This differential holistic processing for faces of different races, probably a by-product of visual experience, may be a critical factor in the other-race effect.     

Influence of postural regulation in male judokas' direction of falls: comment on Paillard, et al. (2005)

The survey of Paillard pinpoints three important areas of reflection: what new knowledge is added, what are the internal perspectives, and what are the external perspectives.     

Clarifying relationships among work and family social support, stressors, and work-family conflict

Although work and family social support predict role stressors and work-family conflict, there has been much ambiguity regarding the conceptual relationships among these constructs. Using path analysis on meta-analytically derived validity coefficients (528 effect sizes from 156 samples), we compare three models to address these concerns and clarify relationships. Results revealed that social support, controlling for role involvement, is best viewed as an antecedent of role stressors and subsequent work-family conflict. Controlling for work and family involvement, work and family social support were most related to same domain role conflict (β = −.46, p < .05; β = −.43, p < .05) and role ambiguity (β = −.28, p < .05; β = −.33, p < .05). Subsequently, work role conflict and time demands were most related to work-to-family conflict (β = .39, p < .05; β = .21, p < .05), while family role conflict and role ambiguity were most related to family-to-work conflict (β = .22, p < .05; β = .24, p < .05). Implications for research and practice, along with suggestions for theoretical advances, are discussed.     

A PARADIGM FOR OPERANT CONDITIONING IN BLOW FLIES (PHORMIA TERRAE NOVAE ROBINEAU‐DESVOIDY, 1830)

An operant conditioning situation for the blow fly (Protophormia terrae novae) is described. Individual flies are trained to enter and reenter a hole as the operant response. Only a few sessions of contingent reinforcement are required to increase response rates. When the response is no longer followed by food, the rate of entering the hole decreases. Control procedures revealed that rate of responding is not a simple overall result of feeding or of aging. The flies entered into the hole only if the response was required to obtain the food.     

Des conduites à risques aux assuétudes comportementales : le trouble addictif au danger

Several studies show that playing a dangerous sport has a direct influence on the emotional state of athletes. Engaging in such behaviour would not only reduce negative affect but also produce a positive affect that does not equate only relief but an “extraordinary experienced”. Notwithstanding the unique qualities of these sports, it is likely that some subclinical individual characteristics such as sensation seeking, emotional–behavioural deregulation can promote a self-reinforcement of these practices or even facilitated the installation of an addictive tendency. Risk and intense sensation are also at the heart of dangerous games. Four points seem to motivate these practices: risk-taking, intensity, loss of consciousness, and the “wake survival”. In addition, practitioners are characterized by a more severe depressive symptomatology than non-practitioners. Some of these depressive elements are probably anterior to the game, but it is also possible that others are the consequence; this has the effect of strengthening the emotional–behavioural addiction. Through these extreme sports and games of non-oxygenation, the level of danger appears to be a real source of excitement. Playing with death is going to give inner magnitude to the experience. Without the sense of risk, the practice of the activity would not make sense. Psychological functioning of these sports and these “players” is based on the need to be stimulated, to be excited by the risk or even the fear in order to be appeased. Also, treat the danger, but also and mainly deal with emotions. The danger as a means of activation may fill in a toxic function of emotional and behavioural self-regulation including a risk that this excitation will self-sustained. Indeed, some of these athletes and these “players” increase their practice and push the safety threshold by adopting behaviours more and more risky in order to experiment higher sensations. When some semiological clues characterize the practice of risky activities like the repetition of a dangerous situation, loss of control, the invasion of the psychic life, time spent at the expense of social, family and school activities… they may reflect a real addiction to danger. It therefore becomes necessary for the clinician and the researcher to identify all these prodromal symptoms and signs of addiction. Criteria for the diagnosis of Addictive Disorder to Danger are proposed and discussed.     

Expanding the study of U.S. religion: Reflections on the state of a subfield

The study of U.S. religion, which dates from the 19th century, expanded its sources, methods, and scope during the last quarter of the 20th century, as specialists offered more inclusive historical narratives. That methodological expansion never went far enough, however, and the impulse toward narrative inclusiveness has been restrained in recent years. The subfield, I argue, now faces a number of challenges that also confront other specializations in the study of religion—contraction, overspecialization, fragmentation, and parochialism. After a focused overview of the subfield’s history, I discuss those challenges. Proposing a tentative response, I suggest that specialists celebrate methodological diversity and theoretical sophistication, encourage comparative and translocative studies, and increase collaboration across disciplinary boundaries and national borders. Finally, I suggest that we expand the subfield’s temporal span and geographical scope and reframe the study of U.S. religion in terms of the Atlantic World, the Pacific World, and the Western Hemisphere.     

Towards the concerned study of religion: Exploring the double power–play disparity

Increasing numbers of students of religion, from various disciplines, address issues of public interest, going beyond documentation and analysis, taking the quality of human life in religion and society as a criterion for their recommendations. Accordingly, systematic reflection on the concerned study of religion is gaining relevance. The approach chosen in this article is to focus on one particular aspect, in this case the double – cognitive and moral – disparity in religious contexts between forms of power and play.Power is viewed as the human capacity to influence other people’s behaviour, even against their will. Play is defined here as the human capacity to deal simultaneously with different realities. Power and play represent two human capacities that in themselves are neutral but in combination may change from means, a situation of parity, into goal, a situation of disparity. A first type of disparity is cognitive in nature. It stems from the reduction of the potential open dynamic meaning-making that the power–play constellation could stimulate as well. A second disparity is of a moral nature. It stems from the fact that the power–play set may come to interfere with the quality of human life. As a set, power and play thus move between the roles of being either subservient means or self-fulfilling goal, between a soft and a hard version.Religion is one field in which the gift for play is applied, resulting in the relationship with a sacred or divine reality. Whereas religions cannot survive without some form of power, the form given to the power–play set marks out a religion’s identity. Within our time the critical study of the double disparity of hard power and play has gained urgency. Global society faces severe problems of poverty, violence, pollution and miscommunication. Religions may act as a cause, but also as problem solver.Students of religion are invited to form multidisciplinary teams to study the double disparity in its actual form, while simultaneously exploring prospects for the promotion of both open meaning-making and the quality of human life, with power and play in a relationship of parity. This turn would necessitate a reappraisal of the research agenda for Religious/World-view Studies. It demands an identity change for this study field, both in the selection of themes for research and funding, and in the explicitly applied nature of scholarly work.