The Confusion of Fear and Surprise: A Developmental Study of the Perceptual-Attentional Limitation Hypothesis Using Eye Movements

The goal of the present study was to test the Perceptual-Attentional Limitation Hypothesis in children and adults by manipulating the distinctiveness between expressions and recording eye movements. Children 3–5 and 9–11 years old as well as adults were presented pairs of expressions and required to identify a target emotion. Children 3–5 years old were less accurate than those 9–11 years old and adults. All children viewed pictures longer than adults but did not spend more time attending to the relevant cues. For all participants, accuracy for the recognition of fear was lower than for surprise when the distinctive cue was in the brow only. They also took longer and spent more time in both the mouth and brow zones than when a cue was in the mouth or both areas. Adults and children 9–11 years old made more comparisons between the expressions when fear comprised a single distinctive cue in the brow than when the distinctive cue was in the mouth only or when both cues were present. Children 3–5 years old made more comparisons for brow only than both. The results of the present study extend on the Perceptual-Attentional Limitation Hypothesis showing an importance of both decoder and stimuli, and an interaction between decoder and stimuli characteristics.     

Father Enrollment and Participation in a Parenting Intervention: Personal and Contextual Predictors

Fathers are an important, though often underrepresented, population in family interventions. Notably, the inclusion of ethnic minority fathers is particularly scarce. An understanding of factors that promote and hinder father participation may suggest strategies by which to increase fathers’ presence in studies designed to engage the family unit. The current research examined Mexican origin (MO) fathers’ involvement in a family‐focused intervention study. Participants included 495 fathers from eligible two‐parent MO families with an adolescent child. Individual, familial, and culturally relevant predictors based on father, mother, and/or child report data were collected through pretest interviews and included in two separate logistic regression analyses that predicted the following: (1) father enrollment in the study and (2) father participation in the intervention. Results indicated that higher levels of maternal education and lower levels of economic stress and interparental conflict were associated with increased father enrollment in the study. Rates of father participation in the intervention were higher among families characterized by lower levels of interparental conflict, economic stress, and Spanish language use. Results highlight the relevancy of the familial and environmental context to MO fathers’ research participation decisions. These findings as well as their implications for future research and practice are discussed.     

Attending to what matters: Flexibility in adults’ and infants’ action perception

Action perception is selective in that observers attend to and encode certain dimensions of action over others. But how flexible is action perception in its selection of perceptual information? One possibility is that observers consistently attend to particular dimensions of action over others across different contexts. Another possibility, tested here, is that observers flexibly vary their attention to different dimensions of action based on the context in which action occurs. We investigated 9.5-month-old infants’ and adults’ ability to attend to drop height under varying contexts—aiming to drop an object into a narrow container versus a wide container. We predicted differential attention to increases in aiming height for the narrow container versus the wide container because an increase in aiming height has a differential effect on success (i.e., getting the object into the container) depending on the width of the container. Both adults and infants showed an asymmetry in their attention to aiming height as a function of context; in the wide container condition increases and decreases in aiming height were equally detectable, whereas in the narrow container condition observers more readily discriminated increases over decreases in aiming height. These results indicate that action perception is both selective and flexible according to context, aiding in action prediction and infants’ social–cognitive development more broadly.     

The Religious Function of Jaina Philosophy:AnekāntavādaReconsidered

This paper considers the socio-religious rationale for the Jaina theory of the non-one-sided nature of reality (anekāntavāda). In doing so it rejects the received view thatanekāntavāda's exclusive function is to promote non-violence at the intellectual level. Instead it advances a model which emphasizes the way in whichanekāntavādasustains a real connection between karmic matter and the soul (jīva) and so maintains the rationale for identity defining ascetic practice. The social and religious dangers of one-sided (ekānta) views for the Jaina tradition are demonstrated by a consideration of the Digambara teacher Kundakunda's idiosyncratic use of the two truths model of reality.     

The Buddha was a devoted nationalist: Buddhist nationalism,ressentiment, and defending Buddhism in Myanmar

Since 2012, Buddhist nationalist movements – especially the 969 movement and Ma Ba Tha – have emerged in Burma/Myanmar seeking to defend Buddhism against mainly the Muslim minority, with monks delivering nationalist anti-Muslim sermons to huge audiences. The aim of this article is to demonstrate how a discriminatory nationalist agenda can – by appealing to the common trope of Buddhism-in-danger – appear to be justified to Buddhists. Based mainly on nationalist sermons, as well as on fieldwork and nationalist publications, this article examines discourse on the Buddha as a nationalist. First, it argues that Burmese Buddhist nationalism, analytically, should be understood as a ressentiment ideological discourse that also informs a Buddhist-nationalist discipline claimed to bring karmic merit. Second, it traces the roots of this ideology to the colonial period. Third, the article outlines and seeks to define how ‘Buddhist nationalism’ should be understood in an emic sense.     

Karma accounts: supplementary thoughts on Theravāda,Madhyamaka, theosophy,and Protestant Buddhism

This article supplements Jens Schlieter's discussion of the cognitive metaphor of a karmic bank-account, adding selected points on karma monetary/fiscal metaphors as preserved chiefly in Pāli and Sanskrit sources. It explores various strands of the history of South Asian religions where distinct economic metaphors for karma come closer to the late ‘bank-account of karma’: i.e., the Vedic ‘three debts,’ a Hindu concept of God as accountant, the varieties of weighing the (mis)deeds, the Buddhist monastic status of debt and fiscal transactions, the equivalence of karma and debt as discussed by Madhyamaka thinkers, and others. While endorsing Schlieter's point, it also takes into account such modern Western sources as early theosophical discourse and ‘Protestant Buddhism.’     

The study of religion in West Africa 1959–1969

Messianic Judaism is an American-born movement of congregations that hold evangelical beliefs and follow Jewish practices. Scholars have viewed it chiefly as a new religious movement (NRM) or a controversial branch of Judaism. As a result, they have downplayed or ignored its largely evangelical Christian base. The first study of ‘gentile believers,’ this article argues that Messianic Judaism is best understood through the lens of religious seeking, a trend usually associated with alternative spiritualities and still under-theorized vis-à-vis conservative Christians, like evangelicals. First, it traces why Messianic Judaism appeals to growing numbers of North American Christians. Second, and more broadly, it argues that seeking is a spiritually satisfying religious practice that, for evangelicals, reiterates central themes of born-again life. Their experiences also clarify the limits that may constrain religious seeking; they seek to deepen and actualize a biblical worldview in religious sites viewed as proximate to their own.     

The Position of Metapsychology in the Formation of Psychoanalytic Knowledge and the Concept of “I” (Ego)

Psychoanalysis is unique in that competence in the field can be achieved only through applying the method to oneself. Different psychoanalytic schools differ in their understanding of the unconscious, about how to approach it, or how to define the specificity of the psychoanalytic interaction. Consequently, there are differences in the criteria for the definition of the ‘good-enough analysis’. There are many different opinions about how to select candidates, organise the curriculum and length of training. To define psychoanalytic talent is difficult; the uncertainty in the definition of criteria to use for selection is great; the problematic overlap between personal analysis and training is constantly present; to achieve conditions in which learning and creativity can develop is complicated by trainee, supervisor and their relationship to the Institute. Confrontations about training are often heated and divergent, as well as repetitive. Systematic studies about psychoanalytic education are very few. After a short discussion of the different concerns about selection, personal versus training analysis and the ambiguities of the supervisory situation, the author gives a review of three studies on how psychoanalytic education—as viewed by trainers and trainees—is conducted and experienced at the Swedish Psychoanalytic Institute. Training is felt to be well grounded in theory and tradition; nonetheless most do not have a sufficiently clear picture of training as a whole. Both candidates and trainers see the development of a psychoanalytic identity as the goal of training, where the competencies to be acquired are equated with important personality qualities. The candidates have a feeling of “being chosen"; they “wish to belong to a group who share an interest and fascination for psychoanalytic thinking and theory". All praise the warm and open atmosphere, and the mutual and continuous evaluations and the deep involvement of all. The surge to be rooted in an overreaching psychoanalytic ethic, the culture of gratitude within the Institute and the devotion to the task to train psychoanalytic clinicians for the future may preserve an idealised image of psychoanalysis and the fantasy that psychoanalysts are exceptional persons and give a mystifying colour to the psychoanalytic profession. This might also stand in the way of a more radical change in the traditions of training—according to the rather drastically changing climate in which psychoanalysts of the future will have to work.