The influence of memory on indoor environment exploration: A numerical study

Understanding human behavior in the context of exploration and navigation is an important but challenging problem. Such understanding can help in the design of safe structures and spaces that implicitly aid humans during evacuation or other emergency situations. In particular, the role that memory plays in this process is something that is crucial to understand. In this paper, we develop a novel serious game-based experimental approach to understanding the non-randomness and the impact of memory on the human exploration process. We show that a simple memory model, with a depth of between 6 and 8 steps, is sufficient to approximate a ‘human-like’ level of exploration efficiency. We also demonstrate the advantages that a game-based experimental methodology brings to these kinds of experiments in the amount of data that can be collected as compared to traditional experiments. We feel that these findings have important implications for ‘safety-by-design’ in complex infrastructural structures.     

Learning Persistence Through Sports: Three Autoethnographic Sketches

In this paper, I use autoethnographic sketches (Rambo, 2007 Rambo, C. (2007). Sketching as autoethnographic practice. Symbolic Interaction, 30(4), 531–542. doi:10.1525/si.2007.30.4.531[Crossref], [Web of Science ®] , [Google Scholar]) to examine the way that sports have taught me the value of persistence. Specifically, I explore the way that (a) playing baseball as a young child, (b) serving as the team manager on the high school football team, and (c) working out as an adult have each equipped me to cope with the limitations associated with my physical disability, cerebral palsy, while also allowing me to articulate my relationship to my body on my own terms. I hope that this paper encourages readers to examine the practices that undergird their lives and to explore the origins of the values that motivate their everyday experiences.     

Children view own-age faces qualitatively differently to other-age faces

Like most own-group biases in face recognition, the own-age bias (OAB) is thought to be based either on perceptual expertise or socio-cognitive motivational mechanisms [Wolff, N., Kemter, K., Schweinberger, S. R., &; Wiese, H. (2013). What drives social in-group biases in face recognition memory? ERP evidence from the own-gender bias. Social Cognitive and Affective Neuroscience. doi:10.1093/scan/nst024]. The present study employed a recognition paradigm with eye-tracking in order to assess whether participants actively viewed faces of their own-age differently to that of other-age faces. The results indicated a significant OAB (superior recognition for own-age relative to other-age faces), provided that they were upright, indicative of expertise being employed for the recognition of own-age faces. However, the eye-tracking results indicate that viewing other-age faces was qualitatively different to the viewing of own-age faces, with more nose fixations for other-age faces. These results are interpreted as supporting the socio-cognitive model of the OAB.     

The most good you can do: a response to the commentaries

Anthony Skelton, Violetta Igneski and Tracy Isaacs share my view that our obligations to help people in extreme poverty go beyond what is conventionally accepted. Nevertheless, the other contributors argue that my view is too demanding, while noting some tensions between my different writings on this issue. I explain my position, drawing on Sidgwick’s distinction between what someone ought to do, and what we should praise or blame someone for doing or not doing. I also respond to the position that Skelton considers preferable to mine, drawing this time on an argument that Katarzyna de Lazari-Radek and I have made in our recent book, The Point of View of the Universe. I also address Igneski’s concerns about gender inequality, and indicate my broad agreement with Isaacs’ suggestion that effective altruism could benefit from a more co-ordinated approach.     

The 'Plain' and the 'Positive': Ritual,Experience and Aesthetics in Quakerism and Charismatic Christianity

This paper argues that sharp distinctions between formal ritual action and everyday practice cannot always be sustained. Drawing on ethnographic fieldwork among British Quakers and Swedish charismatic Protestants, we seek to show that both groups manifest an experiential aesthetic that constructs and is constructed by engagement in daily life. The Quaker aesthetic we call 'the plain', and the charismatic aesthetic we term 'the positive'. In presenting our argument, we adopt Bourdieu's concept of habitus and extend its meaning to take account of material culture in the establishment of religious commitment.