Gaze and emotional expression: The effects of message positivity-negativity and emotional intensity

The effects of emotional positivity-negativity and emotional intensity on actor's gaze were examined by simulating emotional situations to a camera. Female subjects were first asked to act out a neutral message as if they were speaking to a person to obtain a baseline for direct gaze. Subjects were then asked to perform a positive or a negative message to the camera. Half the subjects attempted to express the message with strong emotion; half expressed it with weak, ambivalent emotion. As expected, it was found that more direct gaze was maintained when expressing strong emotion. Whether the message was positive or negative did not affect gaze direction. The results were discussed in relation to the dimensions of nonverbal communication.     

Why does self-reference promote incidental encoding?

Answering a question regarding a stimulus word can cause incidental encoding of the word itself. The thoroughness of the encoding depends in part upon what question is answered. For example, saying whether a word describes oneself causes a particularly high degree of incidental encoding. The study reported here investigated several variables that have been proposed as mediators of that effect. As in previous research, subjects completed an incidental-encoding and recall procedure. They then rated (a) the quality and degree of affect that they would experience if each stimulus word were to be applied to them, (b) the importance to them of the behavioral/psychological dimension implied by the stimulus word, and (c) the degree to which they saw themselves as distinctive on that dimension. As in previous studies, deciding whether a word described the self increased the likelihood of subsequent recall. There also was a highly significant interaction such that words judged to be applicable to self were recalled better than those judged not to be applicable. There was no evidence, however, of a mediational role for any other variable studied. Discussion centers on theoretical implications of the data.     

Did Jesus Discover Forgiveness?

This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person‐to‐person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person‐to‐person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person‐to‐person forgiveness; it also explores the implications of reading the New Testament writings on person‐to‐person forgiveness in the chronological order in which they were written. From a close reading of the early New Testament documents, the essay makes two suggestions about the Western tradition of forgiveness. First, it suggests that Paul the apostle is the first to identify person‐to‐person forgiveness as a moral virtue. Second, it suggests that in the Synoptic tradition, Jesus is the first to identify person‐to‐person forgiveness as a discrete category of behavior distinct, for example, from pardoning, excusing, waiving, or ignoring the wrongs of others.     

The accuracy of self-administration and scoring on Holland's Self-Directed Search

This study assesed the extent to which Ss commit various types of errors when completing Holland's Self-Directed Search (SDS) entirely on their own. Nearly all Ss made some type of error and approximately half of the Ss made errors which affected their final three-letter summary codes. Almost one-fifth of the Ss made errors resulting in an incorrect high-point code. Whether or not Ss made errors that affected their summary codes was unrelated to the extent to which they were interested in knowing more about occupations or academic majors they might like. Neither were such errors related to whether Ss felt the occupations suggested by their summary codes seemed reasonable. Only slightly over one-third the Ss actually did feel that the occupations seemed reasonable.     

Film-facilitated arousal and prosocial behavior

The present investigation sought to test the applicability of the excitation transfer model (P. Tannenbaum & D. Zillmann. In L. Berkowitz, Ed., Advances in experimental social psychology, Vol. 8, New York: Academic Press 1975) to prosocial behavior. This model predicts that for individuals predisposed to act prosocially, arousal transferred from an unrelated source will facilitate such behavior. Two studies were conducted in which male college students, treated in either a positive or neutral manner and shown an arousing erotic or nonarousing control film, ostensibly rewarded and punished a confederate for performance on a memory task. Contrary to predictions, the first experiment found the arousing film increased reward regardless of treatment. In the second experiment, where the neutral treatment was given a more negative tone, the predicted interaction was found. Specifically, subjects treated in a positive manner and shown an arousing film were significantly more rewarding than were similarly treated subjects shown the nonarousing film. While type of film had no effect on neutral subjects' reward behavior, the arousing film did increase their punitive behavior. These results, coupled with physiological and self-report data, strongly support the excitation transfer model.     

The self-attention-induced feedback loop and social facilitation

It has been proposed that self-directed attention leads to the engagement of a cybernetic feedback loop, by which discrepancies between present behavior and a standard of comparison are reduced. This analysis is applied to performance facilitation effects, which are more typically explained in terms of drive theories. Though these two approaches to motivation make similar behavioral predictions in this context, they assume different mediating states. Support is noted for the assumptions that mirror presence and audience presence induce self-focus, and that they lead to comparison with salient behavioral standards. Support for the assumption that these manipulations increase arousal is also reviewed, and is challenged on methodological grounds. The attentional analysis is used to derive predictions regarding changes in physiological state over the course of a typical social facilitation procedure. An experiment is reported which confirmed these predictions. Discussion centers on how to interpret physiological changes in terms that are compatible with control theory, how to account for social impairment phenomena in terms of the present model, and the conceptual relationship between mirror presence and audience presence as experimental manipulations.     

COLLECTIVE SELF‐ORGANIZATION IN GENERAL BIOLOGY: GILLES DELEUZE,CHARLES S. PEIRCE,AND STUART KAUFFMAN

Stuart Kauffman's proposal in Investigations to ground a “general biology” in the laws of self‐organization governing systems of autonomous agents runs up against the methodological problem of how to integrate formal mathematical with semantic and semiotic approaches to the study of evolutionary development. Gilles Deleuze's concept of the virtual and C. S. Peirce's system of existential graphs provide a theoretical framework and practical art for answering this problem of method by modeling the creative event of collective self‐organization as both represented and practiced in the scientific community.     

UNINTERRUPTED CENSORED DARWIN: FROM THE MIDDLE EAST TO THE MALAY-INDONESIAN WORLD

This essay outlines the significance of understanding the relationship between Islam and science, particularly from the twentieth century onward. It mainly revolves around the viability of Darwin's evolutionary thought in the Muslim world, which is confronted by various groups of Muslim commentators and scholars. This study goes through various original sources, official documents, former unpublished theses, and Qur’ānic commentaries in Islamic languages from north Africa to the Malay-Indonesian world to display the uninterrupted challenge of Muslims with European science in general and European evolutionary thought in particular; an act which is not going to stop now, nor tomorrow. Finally, this essay aims to inform readers how a philosophical reading of Islam and science would be crucial before approving or rejecting any form of connection between the two, particularly in future.     

TEILHARD DE CHARDIN'S EVOLUTIONARY NATURAL THEOLOGY

Pierre Teilhard de Chardin develops, as is well known, a model of evolution as a convergent progression from primordial multiplicity through increasing degrees of complexity toward a final Omega point of spiritual consummation. I explore how Teilhard fuses Darwinian and Lamarckian theories of evolution in developing his own, and in particular his defense of the view that Lamarckism is fundamental to a proper understanding of evolution's human phase. Teilhard's scientific interpretation of evolution is inspired by Christian cosmological insights derived from patristic theology and contemporary Pauline scholarship and cannot be separated from them. His integration of science and theology provides the basis for a renewed evolutionary natural theology that supplants the traditional static models developed by William Paley and others. Teilhard's natural theology also provides a framework for theological ethical reflection on how humanity should act in its capacity as created co‐creator with God. In later work, he considers the implications of his evolutionary theology for the wider universe. Teilhard thus presents an invigorated natural theology grounded in evolution that confirms and completes a dynamic and teleological view of the cosmos.     

CHANCE,NECESSITY, LOVE: AN EVOLUTIONARY THEOLOGY OF CANCER

In his 1970s work Chance and Necessity, Jacques Monod provided an explanatory framework not only for the biological evolution of species, but, as has become recently apparent, for the evolutionary development of cancers. That is, contemporary oncological research has demonstrated that cancer is an evolutionary disease that develops according to the same dynamics of chance (that is, random occurrences) and necessity (that is, law‐like regularities) at work in all evolutionary phenomena. And just as various challenges are raised for religious thought by the operations of chance and necessity within biological evolution, so this particular theological question is raised by the findings of contemporary cancer science: Where is love, divine and human, within the evolutionary chance and necessity operative in all dimensions of cancer? In this article, we contribute to the dialogue in science and religion by offering the following responses to this question: (1) the thought of Arthur Peacocke to claim that divine love may be understood to be at work in, with, and under our very efforts to make theological meaning of the chance and necessity that inform the evolution of cancers; and (2) Charles Sanders Peirce's evolutionary philosophy to make this claim: that the work of scientific communities of inquiry to understand and to find better ways to cope with the disease of cancer is itself the work of divine love amid the chance and necessity of cancer.