What’s left? An eye movement study of the influence of interword spaces to the left of fixation during reading

In English and other alphabetic systems read from left to right, the useful information acquired during each fixational pause is generally reported to extend 14–15 character spaces to the right of each fixation, but only 3–4 character spaces to the left, and certainly no farther than the beginning of the fixated word. However, this leftward extent is remarkably small and seems inconsistent with the general bilateral symmetry of vision. Accordingly, in the present study we investigated the influence of a fundamental component of text to the left of fixation—interword spaces—using a well-established eyetracking paradigm in which invisible boundaries were set up along individual sentence displays that were then read. Each boundary corresponded to the leftmost edge of a word in a sentence, so that as the eyes crossed a boundary, interword spaces in the text to the left of that word were obscured (by inserting a letter x). The proximity of the obscured text during each fixational pause was maintained at one, two, three, or four interword spaces from the left boundary of each fixated word. Normal fixations, regressions, and progressive saccades were disrupted when the obscured text was up to three interword spaces (an average of over 12 character spaces) away from the fixated word, while four interword spaces away produced no disruption. These findings suggest that influential information from text is acquired during each fixational pause from much farther leftward than is generally realized and that this information contributes to normal reading performance. Implications of these findings for reading are discussed.     

Introduction: Using Techniques via the Therapeutic Relationship

In this work, we have the opportunity to hear people’s most private concerns, worries, distress, and share in their hopes, aspirations, and dreams for the future. The work involved in the practice of cognitive behavior therapy; our knowledge, theories, techniques, and strategies are practically useless if we are unable to relate to our clients. Relational attributes were incorporated as part of the defining features essential to therapeutic change in the seminal guide for cognitive therapy (A. T. Beck, Rush, Shaw, & Emery, 1979). Conceptualizations of “collaboration” and “empiricism” have since been misconstrued with the construct of the working alliance in the past, although both have unique distinctions and implications for practice. This article presents an introduction to a special series in Cognitive and Behavioral Practice, which illustrates the vital role of collaborative empiricism within culturally responsive CBT, through the structure of the therapy session, cognitive case conceptualization, self-monitoring, interventions focused on cognitive change, and exposure to emotions and situations. We invite you to join with us in considering the extent to which the ideas shared herein are relevant for your work with clients. It is also our hope that you will consider evaluating and incorporating the utility of these ideas in your therapy.     

Encoding the target or the plausible preview word? The nature of the plausibility preview benefit in reading Chinese

Previous studies have shown that a plausible preview word can facilitate the processing of a target word as compared to an implausible preview word (a plausibility preview benefit effect) when reading Chinese (Yang, Wang, Tong, & Rayner, 2012; Yang, 2013). Regarding the nature of this effect, it is possible that readers processed the meaning of the plausible preview word and did not actually encode the target word (given that the parafoveal preview word lies close to the fovea). The current experiment examined this possibility with three conditions wherein readers received a preview of a target word that was either (1) identical to the target word (identical preview), (2) a plausible continuation of the pre-target text, but the post-target text in the sentence was incompatible with it (initially plausible preview), or (3) not a plausible continuation of the pre-target text, nor compatible with the post-target text (implausible preview). Gaze durations on target words were longer in the initially plausible condition than the identical condition. Overall, the results showed a typical preview benefit, but also implied that readers did not encode the initially plausible preview. Also, a plausibility preview benefit was replicated: gaze durations were longer with implausible previews than the initially plausible ones. Furthermore, late eye movement measures did not reveal differences between the initially plausible and the implausible preview conditions, which argues against the possibility of misreading the plausible preview word as the target word. In sum, these results suggest that a plausible preview word provides benefit in processing the target word as compared to an implausible preview word, and this benefit is only present in early but not late eye movement measures.     

The recognition of mental states from dynamic and static facial expressions

The ability to recognize mental states from facial expressions is essential for effective social interaction. However, previous investigations of mental state recognition have used only static faces so the benefit of dynamic information for recognizing mental states remains to be determined. Experiment 1 found that dynamic faces produced higher levels of recognition accuracy than static faces, suggesting that the additional information contained within dynamic faces can facilitate mental state recognition. Experiment 2 explored the facial regions that are important for providing dynamic information in mental state displays. This involved using a new technique to freeze motion in a particular facial region (eyes, nose, mouth) so that this region was static while the remainder of the face was naturally moving. Findings showed that dynamic information in the eyes and the mouth was important and the region of influence depended on the mental state. Processes involved in mental state recognition are discussed.     

Representational momentum contributes to motion induced mislocalization of stationary objects

The influence of a moving target on memory for the location of a briefly presented stationary object was examined. When the stationary object was aligned with the final portion of the moving target's trajectory, memory for the location of the stationary object was displaced forward (i.e., in the direction of motion of the moving target); the magnitude of forward displacement increased with increases in the velocity of the moving target, decreased with increases in the distance of the stationary object from the final location of the moving target, and increased and then decreased with increases in retention interval. It is suggested that forward displacement in memory for a stationary object aligned with the final portion of a moving target's trajectory reflects an influence of representational momentum of the moving target on memory for the location of the stationary object. Implications of the data for theories of representational momentum and motion induced mislocalization are discussed.     

Coping with major life events: the role of spirituality and self-transformation

The aim of the current study was to explore the process of self-transformation as a result of coping with a major life event, and to address the role, if any, that spirituality plays within the coping and transformational process. Using grounded theory methodology, six participants were interviewed over a period of 6 months. The findings, supportive of previous research, produced a preliminary model illustrating transformation as a gradual process. The core category was identified as “openness,” in that by being open to others or to the “Transcendent,” the participants were able to let go and transform. It was theorized that openness, in this sense, enables acceptance of material deriving from a realm of self beyond the everyday ego. Indeed, such a journey of transformation crucially seems to entail expanding the conception of self beyond customary limits. Understood in this way, transformation may be conceptualized as a process of continual movement into the unconscious, where the totality of the self is awakened, resulting in a reinterpretation of life purpose. The consequences of the transformation for participants were positive in nature. The role that spirituality plays within the coping and transformation process was seen to manifest as being subtle and unfolding and/or supportive.     

Cognitive maps and the hippocampus

Following a familiar route and finding a novel route in a familiar environment depend on different cognitive processes and representations. A recent study by Hartley et al. begins to identity the neural basis of route following and wayfinding in humans. Their study also raises important questions about the functions of the hippocampus.     

Does representational momentum reflect a distortion of the length or the endpoint of a trajectory?

Observers viewed a moving target, and after the target vanished, indicated either the initial position or the final position of the target. In Experiment 1, an auditory tone cued observers to indicate either the initial position or the final position; in Experiment 2, different groups of observers indicated the initial position or the final position. Judgments of the initial position were displaced backward in the direction opposite to motion, and judgments of the final position were displaced forward in the direction of motion. The data suggest that the remembered trajectory is longer than the actual trajectory, and the displacement pattern is not consistent with the hypothesis that representational momentum results from a distortion of memory for the location of a trajectory.     

The Relational–Linguistic Spiral: A Model of Language for Theology

This article attempts to sketch out a view of language as a relational–linguistic spiral by discussing some implications of the thought of Ludwig Wittgenstein for language in general. Language is cast as a spiral which revolves around a center of 'human relationality' that anchors all our speech and concepts but which revolves in an ever–widening way into an arena of meaning we call language. Language creates linguistic space for experience and invites one into these new experiences. The borders of our language are thus not the absolute limits of our world but the admitted limits of our experience. Because the enterprise of language is inherently open, there must be a space for theological language and for the possibility at least of the kind of experiences described therein. Tracing the relational 'vectors' involved in language can also provide a platform for theological and even inter–religious dialogue.