Do chickens (Gallus gallus f. domestica) decompose visual figures?

To investigate whether learning to discriminate between visual compound stimuli depends on decomposing them into constituting features, hens were first trained to discriminate four features (red, green, horizontal, vertical) from two dimensions (colour, line orientation). After acquisition, hens were trained with compound stimuli made up from these dimensions in two ways: a separable (line on a coloured background) stimulus and an integral one (coloured line). This compound training included a reversal of reinforcement of only one of the two dimensions (half-reversal). After having achieved the compound stimulus discrimination, a second dimensional training identical to the first was performed. Finally, in the second compound training the other dimension was reversed. Two major results were found: (1) an interaction between the dimension reversed and the type of compound stimulus: in compound training with colour reversal, separable compound stimuli were discriminated worse than integral compounds and vice versa in compound training with line orientation reversed. (2) Performance in the second compound training was worse than in the first one. The first result points to a similar mode of processing for separable and integral compounds, whereas the second result shows that the whole stimulus is psychologically superior to its constituting features. Experiment 2 repeated experiment 1 using line orientation stimuli of reversed line and background brightness. Nevertheless, the results were similar to experiment 1. Results are discussed in the framework of a configural exemplar theory of discrimination that assumes the representation of the whole stimulus situation combined with transfer based on a measure of overall similarity.     

宗教生态论

宗教生态论是用文化生态学的眼光研究不同范围中宗教文化生命系统总体态势、层次结构、内外关系、动态运行的机制,考察世界三大宗教生态模式:亚伯拉罕系统的一元分化式、印度系统的一元多神蝉变式、中国的多元通和模式,说明宗教生态论的理论价值,重点阐述中国宗教良性生态的失衡与重建。     

From ��Water Boiling in a Peruvian Town�� to ��Letting them Die��: Culture, Community Intervention, and the Metabolic Balance Between Patience and Zeal

While the concept of culture has long been central to community psychology research and intervention, it has most frequently referred to the communities in which such work occurs. The purpose of this paper is to reframe this discussion by viewing community interventions as instances of intercultural contact between the culture of science, reflected in community intervention research, and the culture of the communities in which those interventions occur. Following a brief discussion of the complexities of culture as a concept, two illustrative stories of failed community interventions are provided to highlight the centrality of cultural and contextual understanding as prelude to community intervention. These stories, set 50 years apart, reflect the depth and pervasive influence of both the culture of science and the culture of communities. Next, a series of propositions about the culture of social science as a partial reflection of the broader culture of the United States are offered, and their implications for the conduct of community interventions drawn. The paper concludes with a series of recommendations which, together, provide an ecological mind-set for taking culture seriously in community interventions. Central to this mind set are the importance of focusing on communities rather than programs and emphasizing the intervention goal of choice over change.     

INTEGRATING INTERIORITY IN COMMUNITY DEVELOPMENT

This article explores Integral community development; an approach that integrates material needs (such as economic growth, resource management, and decision-making structures) and interior needs (such as cultural, spiritual, and psychological wellness). Including “interiority” in development is unique to conventional and alternative development practices, and analysis suggests it is necessary for sustainability. Integral community development works in three domains of action/application, dialogue/process, and self-growth/reflection, and recognizes the importance of changes in worldviews. Using this approach in a case study in El Salvador, research outcomes showed increased collaboration and self-reflection, where economic objectives merged with equality and environmental concerns.     

INTEGRAL GEOGRAPHY: SPACE,PLACE, AND PERSPECTIVE

Considering the role of space and place in Integral Ecology is presented as the concept of Integral Geography. First, an ecological AQAL model is proposed to situate the diverse scientific disciplines used in geography, giving equal consideration for their respective contributions in knowledge and understanding of the world. Second, a model for incorporating perspectives provided in the arts and humanities is proposed in situating scientific understanding in relation to aesthetic and cultural aspects of “being and becoming.” Third, a Geographical Information System (GIS) based map model illustrates how biophysical and social realities can be viewed and analyzed from a geographical perspective as “Integral places.”     

The ecological imagination

This paper offers a psychoanalytic exploration of meaning within the concept of ecology. From a starting point in the experience of primal anxiety, originating in the work of Freud, Jung and Klein, links are made to cultural themes through a developing comparison of case studies in literature, mythology, the public sphere and clinical practice. It is argued that the application of psychoanalytic ideas to environmental concern has validity. The idea emerges that individual and public attitudes to our environment might be open to positive change through an appreciation of the concept of early anxiety, currently available to us in work of the imagination.     

Gerard Manley Hopkins on Planet Earth

Nineteenth-century Jesuit priest and poet, Gerd Manley Hopkins (1844–89), produced poems on natural themes which were not only revolutionary for their structure and style but also disctinctive and forward-looking for their treatment of the environment. In these poems, he presents nature as intrinsically (rather than instrumentally) valuable, God as concerned with the salvation not only of humans but of the environment, and humankind as responsible noy only for polluting the Earth but for participating in its salvation. Christian poets of the twenty-first century need to hees and follow Hopkin's example.     

JOURNEY OF THE UNIVERSE: WEAVING SCIENCE WITH THE HUMANITIES

This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations.     

Perceiving the present and a systematization of illusions

Over the history of the study of visual perception there has been great success at discovering countless visual illusions. There has been less success in organizing the overwhelming variety of illusions into empirical generalizations (much less explaining them all via a unifying theory). Here, this article shows that it is possible to systematically organize more than 50 kinds of illusion into a 7 × 4 matrix of 28 classes. In particular, this article demonstrates that (1) smaller sizes, (2) slower speeds, (3) greater luminance contrast, (4) farther distance, (5) lower eccentricity, (6) greater proximity to the vanishing point, and (7) greater proximity to the focus of expansion all tend to have similar perceptual effects, namely, to (A) increase perceived size, (B) increase perceived speed, (C) decrease perceived luminance contrast, and (D) decrease perceived distance. The detection of these empirical regularities was motivated by a hypothesis, called "perceiving the present," that the visual system possesses mechanisms for compensating neural delay during forward motion. This article shows how this hypothesis predicts the empirical regularity.     

What wild primates know about resources: opening up the black box

We present the theoretical and practical difficulties of inferring the cognitive processes involved in spatial movement decisions of primates and other animals based on studies of their foraging behavior in the wild. Because the possible cognitive processes involved in foraging are not known a priori for a given species, some observed spatial movements could be consistent with a large number of processes ranging from simple undirected search processes to strategic goal-oriented travel. Two basic approaches can help to reveal the cognitive processes: (1) experiments designed to test specific mechanisms; (2) comparison of observed movements with predicted ones based on models of hypothesized foraging modes (ideally, quantitative ones). We describe how these two approaches have been applied to evidence for spatial knowledge of resources in primates, and for various hypothesized goals of spatial decisions in primates, reviewing what is now established. We conclude with a synthesis emphasizing what kinds of spatial movement data on unmanipulated primate populations in the wild are most useful in deciphering goal-oriented processes from random processes. Basic to all of these is an estimate of the animal’s ability to detect resources during search. Given knowledge of the animal’s detection ability, there are several observable patterns of resource use incompatible with a pure search process. These patterns include increasing movement speed when approaching versus leaving a resource, increasingly directed movement toward more valuable resources, and directed travel to distant resources from many starting locations. Thus, it should be possible to assess and compare spatial cognition across a variety of primate species and thus trace its ecological and evolutionary correlates. This contribution is part of the special issue “A Socioecological Perspective on Primate Cognition” (Cunningham and Janson 2007b)