Older adults' decoding of emotions: role of dynamic versus static cues and age-related cognitive decline

Although age-related deficits in emotion recognition have been widely explored, the nature and scope of these deficits remain poorly understood. We conducted two experiments to examine whether these deficits are less pronounced when older adults evaluate dynamic compared with static images, and second, whether age-related cognitive decline exacerbates these deficits. Our results suggest that age-related cognitive decline exacerbates older adults' deficits in detecting anger, but only from static faces. Furthermore, older adults do not show emotion recognition deficits when evaluating global emotions from dynamic images of faces.     

Accuracy and awareness in the perception and categorization of male sexual orientation

For clear and unambiguous social categories, person perception occurs quite accurately from minimal cues. This article addresses the perception of an ambiguous social category (male sexual orientation) from minimal cues. Across 5 studies, the authors examined individuals' actual and self-assessed accuracy when judging male sexual orientation from faces and facial features. Although participants were able to make accurate judgments from multiple facial features (i.e., hair, the eyes, and the mouth area), their perceived accuracy was calibrated with their actual accuracy only when making judgments based on hairstyle, a controllable feature. These findings provide evidence that suggests different processes for extracting social category information during perception: explicit judgments based on obvious cues (hairstyle) and intuitive judgments based on nonobvious cues (information from the eyes and mouth area). Differences in the accuracy of judgments based on targets' controllability and perceivers' awareness of cues provides insight into the processes underlying intuitive predictions and intuitive judgments.     

Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

Ratings of Essentialism for Eight Religious Identities

As a social identity, religion is unique because it contains a spectrum of choice. In some religious communities, individuals are considered members by virtue of having parents of that background, and religion, culture, and ethnicity are closely intertwined. Other faith communities actively invite people of other backgrounds to join, expecting individuals to choose the religion that best fits their personal beliefs. These various methods of identification influence beliefs about the essentialist nature of religious identity. Essentialism is when social groups are considered to have deep, immutable, and inherent defining properties. In this study, college students (N=55) provided ratings of essentialism for eight religious identities: Atheist, Buddhist, Catholic, Hindu, Jewish, Muslim, Protestant, and Spiritual-but-not-religious. Significant differences in essentialism were found between the target groups. Results and implications for intergroup relations are discussed.     

Hand movements reveal the time-course of shape and pigmentation processing in face categorization

Although the roles of shape and pigmentation cues in face categorization have been studied in detail, the time-course of their processing has remained elusive. We measured participants’ hand movements via the computer mouse en route to male or female responses (gender task) or young or old responses (age task) on the screen. Participants were presented with male and female faces (gender task) or with young and old faces (age task) that were typical, shape-atypical, or pigmentation-atypical. Before settling into correct categorizations, the processing of atypical cues led hand trajectories to deviate toward the opposite gender or age category. A temporal analysis of these trajectory deviations revealed dissociable dynamics in shape and pigmentation processing. Pigmentation had a privileged, early role during gender categorization, preceding shape effects by approximately 50 ms and preceding pigmentation effects in age categorization by 100 ms. In age categorization, however, pigmentation had a simultaneous onset of influence as shape. It also had a more dominant influence than shape throughout the gender and age categorization process. The results reveal the time-course of shape and pigmentation processing in gender and age categorization.     

When familiarity breeds accuracy: cultural exposure and facial emotion recognition

Two studies provide evidence for the role of cultural familiarity in recognizing facial expressions of emotion. For Chinese located in China and the United States, Chinese Americans, and non-Asian Americans, accuracy and speed in judging Chinese and American emotions was greater with greater participant exposure to the group posing the expressions. Likewise, Tibetans residing in China and Africans residing in the United States were faster and more accurate when judging emotions expressed by host versus nonhost society members. These effects extended across generations of Chinese Americans, seemingly independent of ethnic or biological ties. Results suggest that the universal affect system governing emotional expression may be characterized by subtle differences in style across cultures, which become more familiar with greater cultural contact.     

On the universality and cultural specificity of emotion recognition: a meta-analysis

A meta-analysis examined emotion recognition within and across cultures. Emotions were universally recognized at better-than-chance levels. Accuracy was higher when emotions were both expressed and recognized by members of the same national, ethnic, or regional group, suggesting an in-group advantage. This advantage was smaller for cultural groups with greater exposure to one another, measured in terms of living in the same nation, physical proximity, and telephone communication. Majority group members were poorer at judging minority group members than the reverse. Cross-cultural accuracy was lower in studies that used a balanced research design, and higher in studies that used imitation rather than posed or spontaneous emotional expressions. Attributes of study design appeared not to moderate the size of the in-group advantage.     

Accurate identification of fear facial expressions predicts prosocial behavior

The fear facial expression is a distress cue that is associated with the provision of help and prosocial behavior. Prior psychiatric studies have found deficits in the recognition of this expression by individuals with antisocial tendencies. However, no prior study has shown accuracy for recognition of fear to predict actual prosocial or antisocial behavior in an experimental setting. In 3 studies, the authors tested the prediction that individuals who recognize fear more accurately will behave more prosocially. In Study 1, participants who identified fear more accurately also donated more money and time to a victim in a classic altruism paradigm. In Studies 2 and 3, participants' ability to identify the fear expression predicted prosocial behavior in a novel task designed to control for confounding variables. In Study 3, accuracy for recognizing fear proved a better predictor of prosocial behavior than gender, mood, or scores on an empathy scale.