The influence of only on syntactic processing of "long" relative clause sentences

We report an eye movement experiment investigating the influence of the focus operator only on syntactic processing of "long" relative clause sentences. Paterson, Liversedge, and Underwood (1999) found that readers were garden pathed by "short" reduced relative clause sentences containing the focus operator only . They argued that due to thematic differences between "short" and "long" relative clause sentences, garden path effect might not occur when "long" reduced relative clause sentences are read. Eye-tracking data show that garden path effects found during initial processing of the disambiguating verb of "long" reduced sentences without only were absent or delayed in the case of counterparts with only . We discuss our results in terms of current theories of sentence processing.     

Auditory and temporal factors in the modality effect

Subjects in five experiments read nine-digit memory lists from a cathode ray tube for immediate recall. Reading aloud always produced a localized and reliable advantage for the last item, compared to reading silently. Two experiments on whispered and mouthed lists, with or without simultaneous broadband noise, falsified expectations derived from the theory of precategorical acoustic storage. Three additional experiments showed no enhancement of recency in the silent conditions when the digits were drawn or spelled gradually on the screen, a result that is inconsistent with the changing-state hypothesis. The classic auditory-visual modality effect is large and reliable, but still poorly understood.     

Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life

In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's use of "national covenant," which despite its temptation to chauvinism Edwards used to undermine national pride. In the conclusion I assess what we can use from Edwards for contemporary Christian understandings of public life.