Reduced sensitivity to visual looming inflates the risk posed by speeding vehicles when children try to cross the road

Almost all locomotor animals respond to visual looming or to discrete changes in optical size. The need to detect and process looming remains critically important for humans in everyday life. Road traffic statistics confirm that children up to 15 years old are overrepresented in pedestrian casualties. We demonstrate that, for a given pedestrian crossing time, vehicles traveling faster loom less than slower vehicles, which creates a dangerous illusion in which faster vehicles may be perceived as not approaching. Our results from perceptual tests of looming thresholds show strong developmental trends in sensitivity, such that children may not be able to detect vehicles approaching at speeds in excess of 20 mph. This creates a risk of injudicious road crossing in urban settings when traffic speeds are higher than 20 mph. The risk is exacerbated because vehicles moving faster than this speed are more likely to result in pedestrian fatalities.     

Leashing God with Levinas: Tracing a Trinity with Levinas

Levinas' ethical metaphysics opens up a nexus of relationships, in the midst of which God becomes accessible as the counterpart of the justice I render to others. Although Levinas refuses a theorising theology which does violence to God, we attempt in this article nonetheless to glimpse the possibility of a divine threesome (leash) which can be articulated in the language of ethical metaphysics. We seek to trace a Trinity, not in Levinas, but with Levinas. We seek to 'leash God with Levinas.'
Thus, we argue the liturgical nature of God . God is utterly 'for-the-other.' The Father, as utterly self-diffusive, is 'for-the-Son', and the Son, as utterly responsive, is 'for-the-Father.' The divine nature ( ousia ) is the ethical reality of 'for-the-other.' Secondly, this one nature ( ousia ) has three distinct hypostases , which need to be understood ethically. The relationship between Father and Son is not the same as the relationship between the Son and the Father. The Father and the Son are the same in that they are essentially 'for-the-other,' bound by a bond or a Spirit of responsibility . Yet, the Son's relation to the Father is responsive, whereas the Father's relation to the Son is initiative or originary. Thus, there is both an identity yet a non-identification of Father and Son. Again, since responsibility is the ethical hypostasis of 'the-other-person-in me,' we might say that the Father is in the Son and the Son is in the Father (cf. John 14:10,11), in a non-identical way, and that it is precisely this perichoresis of the one in the Other which constitutes the hypostasis of each.     

On the Ethical Nature of Priesthood

This article argues that ministerial priesthood, rather than being ontologically comprehended, should be ethically articulated. The 'character' of priesthood is to be 'for-the-other.' Following a thought of Emmanuel Levinas on the 'liturgical orientation of work,' we argue that
(i) — Priesthood is essentially liturgical, in the sense of a movement out of oneself towards the other which never returns to the self. This movement is at one and the same time on orientation towards God, as divine other, and the other person. This 'liturgical' orientation of the self is seen and celebrated in the sacred liturgy of the Church with which the life and ministry of the priest is intimately associated. In this sense, the liturgy of the Church is not only an expression of what the Church is, but also, as an expression of the ethical subjectivity of the self which is 'the-Other-in-me,' a celebration of who I am.
(ii) — Priesthood is essentially eucharistic. In the commemoration of the passion, death and resurrection of Christ, the ethical and ecclesial structure of subjectivity, is recalled and realised in the words 'for you (hyper hymon)' and 'for all (hyper pollon).'
(iii) — Priesthood is self-sacrificial. If living eucharistically is living 'for you (hyper hymon)' and 'for all (hyper pollon),' then this finds its extreme expression in the sacrifice of oneself for-the-other in suffering and death. This involves substitution which, as Levinas says, 'is indispensable to the comprehension of subjectivity.'     

Liturgy: Divine and Human Service

Liturgy has been the forum for the enactment of a diverse range of theologies, at times stressing the human, at times the divine. Following Emmanuel Levinas, this article understands the meaning of liturgy as ' a movement of the Same towards the Other which never returns to the Same .' Whether directed towards God, or expressive of human longing, the structure of liturgy is essentially ' for -the-Other.' This movement out of self is seen when one considers liturgy as the 'work of the people,' where 'work' is understood as Œuvre rather than travail . To say that liturgy is œuvre is to situate its significance not in the activity of the subject who has a concern to achieve or realise something through his own effort, but in the Other who inspires the work. The activism of travail finds its counter in the essential passivity of œuvre . By recognising this the horizontal and vertical elements within divine liturgy can be brought together in a mutually indispensable way. As essentially 'for-the-Other,' responsible service, which is at one and the same time divine service and human service, is at the heart of the liturgy. In liturgy we are drawn out of ourselves in a 'movement of the Same towards the Other which never returns to the Same' and which is positively experienced as responsibility. It is not that we first worship and then are called unto service in a movement out of self towards the Otherness of God and thereafter towards the Otherness of the other person. The movement out of self – liturgy – is at one and the same time worship and ethics, an ethical worship, in which justice is rendered both to God and to the other person.     

Managing Attitudes Toward High Achievers: The Influence 0f Group Discussion

For a variety of cultural, contextual, and interpersonal reasons, individual achievement often meets with potentially demotivating resistance from the group. In groups of between three and seven members, 397 psychology and social work students, in East and Northern Australian cities (Newcastle and Darwin), indicated their attitudes toward high achievers before, during, and after a group consensus task. In each location, and at both individual and group levels of analysis, initially slightly pro-achiever attitudes, following discussion of the issues, became polarized. Such changes, across diverse settings and groups, indicate that group discussion may be a robust tool, both for empowering teams and encouraging support for individual initiative.     

The word superiority effect: A comparison between restricted and unrestricted alternative set

Three experiments were conducted to investigate the word superiority effect (WSE) (Reicher, 1969). The first two experiments used mixed presentations of words and nonwords, and positional uncertainty of the critical letter. Experiment 1 used an unrestricted set of alternatives, while Experiment 2 used only two alternatives (R and L). Experiment 3 compared letter detection in nonwords with a restricted and unrestricted alternative set. WSE was found for both Experiments 1 and 2, at about the same level. Experiment 3 showed superior performance when alternatives were known in advance. It was concluded that context has an effect on letter recognition even with prior knowledge of alternatives if the critical position is not known in advance. Some incompatibilities between the present results and those of other investigators in the field are discussed.     

The effect of structure and degree of tilt on the tilted room illusion

The effect of structure and angle of tilt on the magnitude of the tilted-room illusion and its relationship to the illusion produced by a tilted-line field were examined in two experiments. In Experiment L, nine groups of 13 Ss were tested under three conditions of room tilt in the frontal plane (22.5, 45, and 67.5 deg) and under three conditions of structure (empty room, room with a back wall of stripes, and room with furniture). The results indicate that, while magnitude and direction of the illusion vary with degree of room tilt, structure increases the magnitude of the illusion only at a 45-deg room tilt. In Experiment 2, a field of lines was presented through a circular reduction tube to three groups of 13 Ss under three conditions of line tilt (22.5, 45, and 67.5 deg). An illusion occurred that was much smaller in magnitude and functionally different for the three tilt conditions when compared with the tilted-room illusion.     

Distinctions between subgroups of asthmatic children: Parental reactions to experimental separation

Parental reactions to experimental separation were analyzed for two groups of asthmatic children, those for whom behavioral factors were judged highly relevant to asthma and those for whom such factors appeared unimportant. The former group of 13 (predicted positives) had shown a highly significant improvement in asthma during separation from their families; the latter group of 12 (predicted negatives) had not. Coding of standardized interviews conducted around the time of separation disclosed that parents (mothers, especially) of predicted positives scored significantly higher than parents of predicted negatives on such scales as fussing over the child at the time of leave taking, missing child, experiencing pain and discomfort during the separation, being anxious over child's welfare, etc. Psychological test data did not discriminate between the parents' or childrens' groups as clearly as the more focused separation interviews but the test results were consistent with interview differences. The separation elicited very strong emotional reactions from several mothers.This study was supported by United States Public Health Service Grant No. HD01060 from the National Institute of Child Health and Human Development. Kirk Brady, John Means, loan Muser, and Claire Purcell contributed to data collection and/or data analysis.     

The relation of phenomenal brightness reversal and re-reversal to backward masking and recovery

Three recent experiments have demonstrated that a visual target suppressed through backward masking can be recovered by the introduction of a second mask. Present theories of backward masking cannot account for this since they assume that a masked target has no representation in the visual system. Amechanism is suggested to account for both visual backward masking and recovery in terms of lateral inhibition. Experimental evidenc e is offered in support of the hypothesized mechanism.