Implicit and explicit object recognition at very large visual eccentricities: No improvement after loss of central vision

Little is known about the ability of human observers to process objects in the far periphery of their visual field and nothing about its evolution in case of central vision loss. We investigated implicit and explicit recognition at two large visual eccentricities. Pictures of objects were centred at 30° or 50° eccentricity. Implicit recognition was tested through a priming paradigm. Participants (normally sighted observers and people with 10–20 years of central vision loss) categorized pictures as animal/transport both in a study phase (Block 1) and in a test phase (Block 2). In explicit recognition participants decided for each picture presented in Block 2 whether it had been displayed in Block 1 (“yes”/“no”). Both visual (identical) and conceptual/lexical (same-name) priming occurred at 30° and at 50°. Explicit recognition was observed only at 30°. In people with central vision loss testing was only performed at 50° eccentricity. The pattern of results was similar to that of normally sighted observers but global performance was lower. The results suggest that vision, at large eccentricity, is mainly based on nonconscious coarse representations. Moreover, after 10–20 years of central vision loss, no evidence was found for an increased ability to use peripheral information in object recognition.     

Theology of Desire

Abstract

A white-hair asks, as a man, when I meet a woman, what do I sense? This is answered as a single young man, a married father, a divorced man, and as an elder. From a pre-Sixties youth where sex was religiously defined in terms of marriage and women as mothers-to-be, through the Free Sex movement as a young adult, to experiences of prison sex as a religious radical, into married, divorced and finally elder sexuality, the search is to understand the play of sexuality and intimacy. "Slap the bitch!" prison sex makes clear the source functionality of the mythic Adam's Rib account in determining the currently dominant global view of sexuality and intimacy in the digital age. A vision of coupled presence is presented wherein ritual practices are referenced that enable men and women to embody the fullness of their sexuality and intimacy.     

The Influence of Reduced Visual Acuity on Age-Related Decline in Spatial Working Memory: An Investigation

ABSTRACT

To investigate the relationship between visual acuity and cognitive function with aging, we compared low-vision and normally-sighted young and elderly individuals on a spatial working memory (WM) task. The task required subjects to memorise target locations on different matrices after perceiving them visually or haptically. The haptic modality was included as a control to look at the effect of aging on memory without the confounding effect of visual deficit. Overall, age and visual status did not interact to affect WM accuracy, suggesting that age does not exaggerate the effects of visual deprivation. Young participants performed better than the elderly only when the task required more operational processes (i.e., integration of information). Sighted participants outperformed the visually impaired regardless of testing modality suggesting that the effect of the visual deficit is not confined to only the most peripheral levels of information processing. These findings suggest that vision, being the primary sensory modality, tends to shape the general supramodal mechanisms of memory.     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Infants' perception of directional alignment of texture elements on a spherical surface

By appropriately compressing texture elements on a circular surface, one can evoke the impression of being confronted with the depiction of a spherical object in the picture plane. According to Todd and Akerstrom (1987), the 3D perception of such an object can be eliminated if the optical elements are not sufficiently elongated or if they are not aligned with one another. In the current investigation, 4‐month‐old infants were tested for their ability to react to a disruption of the directional alignment variable. They were habituated to either a spherical surface or a surface the spatial layout of which was destroyed by reorienting the texture elements, and were afterwards tested with a further ellipsoid object and with a further flat surface. Data analysis revealed that the female infants, but not the male participants, preferred the novel posthabituation display, that is, the test stimulus which included a change in the orientational alignment of texture elements. These findings are discussed within the context of development of sensitivity to pictorial depth cues. It is possible that infants as young as 4 months of age respond to manipulations of the directional alignment factor per se, while older infants are capable of using this factor as a cue for 3D object shape. Copyright © 2003 John Wiley & Sons, Ltd.     

Is Nature Enough? Yes

Abstract. Religious naturalism encompasses thinkers from Baruch Spinoza, George Santayana, John Dewey, Henry Nelson Wieman, and Ralph Burhoe to recent writers. I offer a generic definition of religious naturalism and then outline my own version, the “minimalist vision of transcendence.” Many standard issues in the science‐and‐religion dialogue are seen to fade in significance for religious naturalism. I make suggestions for our understanding of science, including the importance of transcognitive abilities, the need for a revised notion of rationality as an alternative to extreme versions of postmodernism, the value of rational dissensus, and the education of appreciation. Finally, I suggest ways to interpret the religious traditions of the world by religious naturalism.     

Following slower drivers: Lead driver status moderates driver’s anger and behavioural responses and exonerates culpability

Two experiments investigated the effects of lead-driver status on the anger-experienced and aggression-expressed in traffic scenarios in which the lead drivers’ actions were determined by an event obviously beyond, or within, their control. Experiment I contrasted reactions to lead-cars bearing Learner driver markings (Low Status) or similar unmarked cars (Control), while Experiment II contrasted reactions to Ambulances (High Status) or otherwise identical generic work vans (Control). Reported anger, heart-rate and behaviour were measured while drivers drove. When the lead vehicle slowed or changed course because of the actions of another road user, drivers were reliably more angered when slowed by a learner driver than an unmarked sedan. Drivers reported less anger when slowed by an Ambulance, than by a work van, when there was no apparent cause for the lead-vehicle slowing. Driver behaviour also differed according to lead-vehicle status. Drivers allowed greater headway between themselves and a slower ambulance, but drove closer to the work-van, and followed Learner drivers at a dangerously close distance, leaving greater headway behind a similar, unmarked car. Reliable differences in subjective anger ratings and behaviour suggest that anger experienced and expressed depends not just on the actions of the perpetrator but on the perceived status of that perpetrator. Higher status vehicles appear to be forgiven their indiscretions more readily even when there are no extenuating circumstances, whilst lower status drivers are likely to be blamed more readily for circumstances beyond their control.     

THE ROLE OF PERCEPTION IN JONATHAN EDWARDS'S MORAL THOUGHT: The Nature of True Virtue Reconsidered

This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers an acute sense of the significance of perception for Edwards's virtue ethics, which in turn allows for a constructive Edwardsean entry into current theological discussions on the narrative character of virtue.     

Ontology of early visual content

The main goal of the paper is to sketch an ontological model of visual content at the low- and medium-level of visual processing, relying on psychological conceptions of vision. It is argued that influential cognitive models contain assumptions concerning “objects of content,” that is, objects whose presence is a necessary condition of the adequacy of visual representations. Subsequently, the structure of considered objects of content is presented, and its development through the perceptual process is described. In addition, during the course of the article I present some connections between analytic metaphysics and the ontology of visual content.     

Cognitive empathy modulates the visual perception of human-like body postures without imitation

To examine the mechanism of visual perception of human-like body postures, we conducted a posture recognition task, a questionnaire survey, and the Interpersonal Reactivity Index (IRI). The majority of participants perceived the pseudo-posture as a human posture in the early stage (78%), but only approximately half of them reported the imagination of bodily movement (66%). These results suggest that the majority of observers perceive pseudo-postures as human postures in the early stage of perception, but this human posture perception does not necessarily lead to the visualisation of bodily movement. In a group of who received the pseudo posture as a human-posture regardless of the perception stages, the participants who imagined bodily movement (64%) showed significantly higher scores than those who did not on the Fantasy subscale of the IRI. Highly empathic participants are more likely to detect a kinematic relation between the pseudo-postures.